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PRINCETON,  N.  J. 


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Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


,3aL__. 


BX  9190  .D5  C.2 

The  divine  right  of  churcri 
government         "urcri 


LIBRARY  OF  PRINCETON 


MAR  2  I  2005 


THEOLOGICAL  SEMINARY 


THE 


DIVINE    RIGHT 


CHURCH    GOVERIMEIT: 

WHEREIN  IT  IS  PROVED 

THAT  THE  PRESBYTERIAN  GOVERNMENT,  BY  PREACHING  AND  RULING 
ELDERS,  IN  SESSIONAL,  PRESBYTERIAL,  AND  SYNODICAL  ASSEM- 
BLIES, MAY  LAY  THE  ONLY  LAWFUL  CLAIM  TO  A  DIVINE 
RIGHT,  ACCORDING  TO  THE  HOLY  SCRIPTURES. 

A  NEW  EDITION,  CORRECTED  AND  AMENDED. 


BY  SUNDRY  MINISTERS   OF   CHRIST  WITHIN  THE 
CITY  OF  LONDON. 


TO  WHICH  IS  ADDED 


AN   APPENDIX, 

CONTAINING 

EXTRACTS  FKOM  SOME   OF  THE  BEST  AUTHORS  WHO  HAVE  WRITTEN 
ON  CHURCH  GOVERNMENT, 

CONCERNING  THE  SCRIPTURAL  QUALIFICATIOIfS  AND  DUTIES  OF  CHURCH  MEMBERS; 

THE  SOLE   RIGHT  OF  GOSPEL  MINISTERS  TO  PREACH  THE  GOSPEL  ;    THE 

people's  divine  RIGHT  TO  CHOOSE  THEIR  OWN  PASTORS  J 

TOGETHER   WITH 

AN  ABSTRACT  OF  THE  ARGUMENTS  OF  THE  GREAT  DR.  OWEN 

(THOUGH  A  PROFESSED  INDEPENDENT) 

IN    FAVOUR    OF    THET  DIVINE    RIGHT    OP   THE    OFFICE    OF    THE    RULING    ELDER. 


NEW  YORK: 
R.  MARTIN  &  CO.,  26  JOHN-STREET. 


M.DCCC.XLIV. 


THE  EDITOR  TO 


After  what  the  authors  of  the  following  Treatise  have 
said  in  their  preface,  the  Editor  judges  it  unnecessary  for 
him  to  detain  the  reader  long  with  any  observations  of 
his  upon  the  subject.  He,  however,  could  sincerely  wish 
that  the  friends  of  Christ  v/ould  pay  that  attention  to  the 
government  and  discipline  of  his  Church  which  it  justly 
deserves.  Although  this  subject  should  not  be  placed 
among  the  things  essential  to  the  being  of  a  Christian  ; 
yet  if  it  be  found  among  the  things  that  Christ  has  com- 
manded, it  is  at  our  peril  if  we  continue  wilfully  ignorant 
of,  or  despise  it.  He  has  expressly  declared,  that  he  who 
breaks  one  of  the  least  of  his  commandments,  and  teacheth 
men  to  do  so,  shall  be  called  least  in  the  kingdom  of 
heaven.  It  is  an  opinion  too  common,  that  if  we  believe 
the  essentials  of  religion,  there  is  no  occasion  for  so  much 
preciseness  about  the  forms  of  church  government,  which 
are  only  circumstantials,  as  there  will  be  no  inquiry  made 
about  these  at  the  tribunal  of  Christ.  But  whatever  rela- 
tive importance  the  things  of  religion  may  have,  when 
compared  with  one  another,  we  ought  to  reckon  nothing 
which  God  hath  appointed,  nothing  which  Jesus  hath 
ratified  with  his  blood,  nothing  which  the  Holy  Spirit 
hath  indited,  so  circumstantial,  as  to  be  unworthy  of  our 
serious  regard.  .It  is  at  least  very  rash,  if  not  presump- 
tuous, to  say,  that  nothing  about  the  circumstantials  of 
religion  will  be  inquired  into  at  the  tribunal  of  Christ. 
God  has  expressly  said,  that  every  work,  good  or  evil, 


4  THE  EDITOR  TO  THE  READER. 

every  idle  word,  and  every  deed  done  in  the  body,  shall 
be  brouglit  into  judgn:ient;  and  false  vi^orshippers  w^ill, 
perhaps,  find  that  their  form  of  worship  consisted  in  some- 
thing worse  than  idle  words,  or  sinful  words  either,  even 
in  sinful  deeds,  for  which  they  will  be  accountable  at  the 
judgment.  As  Christ  laid  down  his  life  for  his  people, 
has  instructed  them,  and  has  set  a  hedge  about  all  that 
they  have,  it  would  be  most  ungrateful  to  requite  him 
with  pouring  the  highest  contempt  on  his  kingly  honor 
and  authority;  and  when  his  worship  is  polluted,  his  truth 
perverted,  and  the  walls  of  his  New  Testament  Zion 
broken  down,  to  care  for  none  of  those  things.  Govern- 
ment and  discipline  are  the  hedge  of  his  garden,  the 
Church ;  and  how  will  what  men  call  the  essentials  of 
religion  remain  in  their  glory,  when  this  is  broken  down, 
the  present  state  of  affairs  can  sufficiently  attest,  when 
the  most  damnable  errors  are  propagated  with  impunity. 

In  our  times  the  enemies  of  the  scriptural  order  of  the 
house  of  God  are  very  numerous  and  very  active,  exerting 
all  their  power  to  break  down  the  carved  work  of  God^s 
sanctuary.  The  present  spirit  for  novelty  and  innovation, 
together  with  the  rage  for  infidelity  so  prevalent,  strongly 
favors  the  opposition  made  to  every  thing  which  has  a 
tendency  to  bind  men  closely  to  God,  to  his  truths,  to  the 
purity  of  his  worship  and  ordinances,  or  to  one  another 
by  a  holy  profession.  The  design,  Ihercfore,  of  republish- 
ing this  Treatise  is  to  assist  Presbyterians  of  all  denomi- 
nations in  the  understanding  of  those  passages  of  Scripture 
upon  which  their  wall  is  built,  that  they  be  not  led  aside 
by  the  cunning  speeches  of  false  teachers,  whereby  they 
deceive  and  draw  aside  the  hearts  of  the  simple. 

This  work  was  first  published  at  London,  at  the  time 
when  the  controversy  between  the  Presbyterians  and  an- 
cient Independents  ran  very  high,  and  every  intelligent 


THE  EDITOR  TO  THE  READER.  5 

and  unprejudiced  reader  will  see,  that  the  Holy  Scriptures 
have  been  carefully  perused,  accurately  compared,  wisely 
collected,  and  judiciously  explained,  in  order  to  evince 
that  the  Presbyterian  government  has  the  only  lawful 
claim  to  a  divine  right,  and  is  the  only  form  appointed  by 
Christ  in  his  Church.  It  is,  therefore,  to  be  wished,  that 
all  his  people  Vvould  endeavor,  in  the  strength  of  Divine 
grace,  to  observe  the  laws  of  his  house,  and  to  walk  in 
all  his  ordinances  and  commandments  blameless. 

Considerable  pains  have  been  taken  to  make  this  edi- 
tion more  easily  understood  by  common  readers  than  the 
former,  and  yet  several  difficult  and  hard  words  have 
passed  unnoticed.  The  Latin  quotations  from  the  Fathers 
have  been  omitted,  because  they  contain  nothing  materi- 
ally different  from  what  is  in  the  body  of  the  work,  and 
modern  Independents  pay  little  regard  to  any  human 
authorities  but  their  own.  It  was  proposed  to  have 
added  a  few  extracts  from  Messrs.  Rutherford  and  Gilles- 
pie, but  upon  looking  into  their  works  nothing  of  conse- 
quence was  observed,  that  tended  to  cast  any  new  light 
upon  the  subject.  It  is  hoped,  however,  that  the  Appen- 
dix is  filled  up  with  extracts  from  other  authors  upon 
subjects  of  considerable  importance,  and  very  necessary 
for  these  times,  concerning  the  scriptural  qualifications 
and  duties  of  church  members ;  the  divine  right  of  the 
gospel  ministry ;  the  people's  divine  right  to  choose  their 
own  pastors ;  with  an  abstract  of  Dr.  Owen's  arguments 
in  favor  of  the  divine  right  of  the  ruling  elder:  and  as 
there  are  many  serious  Christians  v>'ho  have  not  a  capa- 
city to  take  up  and  retain  a  long  chain  of  reasoning,  a 
summary  of  the  whole  Treatise  is  given  by  way  of  ques- 
tion and  answer  as  a  conclusion. 

The  Editor  is  not  to  be  understood  as  approving  of,  or 
vindicating  every  single  sentiment,  or  mode  of  expression, 

1* 


(J  THE  EDITOR  TO  TIJE  READER. 

used  in  this  Treatise :  at  the  same  time,  next  to  the  Holy 
Scriptures,  he  recommends  it  as  one  of  the  best  defences 
of  presbytery  which  he  has  seen. 

That  it  may  be  blessed  of  God  for  informing  the  igno- 
rant, settling  the  wavering,  and  establishing  the  believers 
oi  the  present  truth,  is  the  earnest  desire  of, 
Christian  reader, 

Your  humble  servant  in  the  Gospel, 

T.  II. 

rai»ley,  2btk  February,  1100. 


.REC.JUN(  1881  I 

PREFACE 

TO  THE  PIOUS  AND  JUDICIOUS  READER. 


Christian  Reader: 

Thou  hast  in  the  ensuing  treatise,  1st,  a  brief  delineation  of 
the  nature  of  a  divine  right,  wherein  it  consists,  and  how  many 
ways  a  thing  may  be  accounted  of  divine  right,  according  to  the 
Scriptures ;  as  also,  2d,  a  plain  and  familiar  description  of  that 
church  government  whiph  seems  to  have  the  clearest  divine  right 
for  it,  and  (of  all  other  contended  for)  to  be  the  most  consonant 
and  agreeable  to  the  word  of  Christ ;  which  description  (compre- 
hending in  itself  the  whole  frame  and  system  of  the  government) 
is  in  the  several  branches  thereof  explained  and  confirmed  by 
testimonies  or  arguments  from  Scripture ;  more  briefly,  in  par- 
ticulars  which  are  easily  granted  ;  more  largely,  in  particulars 
which  are  commonly  controverted  ;  yet  as  perspicuously  and 
concisely  in  both  as  the  nature  of  this  unusual  and  comprehensive 
subject  insisted  upon  would  permit.  Things  are  handled  rather 
by  way  of  positive  assertion,  than  of  polemical  dissertation,  (which 
too  commonly  degenerates  into  verbal  strifes,  1  Tim.  vi.  3,  4 ; 
2  Tim.  ii.  23 ;  and  vain-jangling,  1  Tim.  i.  6,)  and  where  any 
dissenting  opinions  or  objections  are  refuted,  we  hope  it  is  with 
that  sobriety,  meekness,  and  moderation  of  spirit,  that  any  unpre- 
judiced judgment  may  perceive,  that  we  had  rather  gain  than 
grieve  those  who  dissent  from  us  ;  that  we  endeavor  rather  to 
heal  up  than  to  tear  open  the  rent ;  and  that  we  contend  more  for 
truth  than  for  victory. 

To  the  publication  hereof  we  have  been  inclinable  (after  much 
importunity)  principally  upon  deliberate  and  serious  consideration 
of,  1st,  the  necessity  of  a  treatise  of  this  kind  ;  2d,  the  advantage 
likely  to  accrue  thereupon  ;  and,  3d,  the  seasonable  opportunity 
of  sending  it  abroad  at  such  a  time  as  this  is. 

I.  The  necessity  of  a  treatise  of  this  nature,  is  evident  and 
urgent.     For, 

1.  We  hold  ourselves  obliged,  not  only  by  the  common  duty  of 
our  ministerial  calling,  but  also  by  the  special  bond  of  our  solemn 


8  PREFACE. 

covenant  with  God,  especially  in  Art.  1,  to  bend  all  our  best  en- 
deavors to  help  forward  a  reformation  of  religion  according  to  the 
word  of  God,  which  can  never  be  effected  without  a  due  establish- 
ment of  the  scripture-government  and  discipline  in  the  Church  of 
God.  And  to  make  known  what  this  government  is  from  the  law 
and  testimony,  by  preaching  or  writing,  comes  properly  and  pe- 
culiarly within  the  sphere  of  our  place  and  vocation. 

2.  A  cloud  of  darkness  and  prejudice,  in  reference  to  this  mat- 
ter of  church  government,  too  generally  rests  upon  the  judgments 
and  apprehensions  of  men  (yea  of  God's  own  people)  among  us, 
either,  1st,  through  the  difficulty  or  uncommonness  of  this  matter 
of  church  government,  (though  ancient  and  familiar  in  other  re- 
formed churches,  yet  new  and  strange  to  us ;)  or,  2d,  through  the 
strange  misrepresentations  that  are  made  hereof,  by  those  that  are 
small  friends  to  the  true  presbyterial  government,  or  that  are  ene- 
mies to  all  church  government  what-soever;  or,  3d,  through  the 
different  opinions  about  church  government,  which  are  to  be  found 
among  pious  people  and  ministers  :  by  all  which  the  weak  and 
unstable  minds  of  many  are  cast  into  a  maze  of  many  confused 
thoughts  and  irresolutions. 

3.  Though  many  learned  treatises  have  been  published,  some 
whereof  have  positively  asserted,  others  have  polemically  vindi- 
cated divers  parts  of  church  government,  and  the  divine  right 
thereof,  yet  hitherto  no  treatise  of  this  nature  is  extant,  posi- 
tively laying  open  the  nature  of  a  divine  right,  what  it  is,  and  a 
syslem  of  that  government,  which  is  .so,  and  proving  both  by  the 
Scriptures;  without  which,  how  shall  the  judgments  and  con- 
sciences  of  men  be  satisfied,  that  this  is  that  church  government, 
according  to  the  word  of  God,  which  they  have  covenanted  to  en- 
deavor to  promote,  and  whereto  they  are  obliged  to  submit  ?  And 
since  it  is  our  lot  to  travel  in  an  unbeaten  path,  we,  therefore, 
promise  to  ourselves,  from  all  sober  and  judicious  readers,  the 
greater  candor  and  ingenuity  in  their  measuring  of  our  steps  and 
progress  herein. 

II.  The  advantage  which  may  probably  accrue  hereupon,  we 
hope  shall  be  manifold  :  For,  1.  Who  can  tell  but  that  .some  of 
them,  that  in  some  things  are  misled  and  contrary-minded,  may 
be  convinced  and  regained  ?  and  it  will  be  no  small  reward  of 
our  labors  if  but  one  erring  brother  may  be  brought  back. 
2.  Some  satisfaction  may  redound  to  such  as  are  of  doubtful,  un- 
resolved minds,  by  removing  of  their  doubts  and  scruples,  and 
ripening  of  their  resolutions,  to  settle  more  safely  in  point  of 
church  government.  3.  Those  that  as  yet  arc  unseen  in  the 
matter  of  church  government,  or  that  want  money  to  buy,  or 
leisure  to  read  many  books  upon  this  subject,  may  here  have  much 


PKEFACE.  9 

in  a  little,  and  competently  inform  themselves  of  the  whole  body 
of  the  government.  4.  Consequently  upon  the  attaining  of  the 
former  ends,  the  work  of  reformation  will  be  nruch  facilitated  and 
smoothed,  the  hearts  of  tlie  people  being  prepared  for  the  Lord 
and  his  ordinances.  5.  The  present  attempt  (if  it  reach  not  to 
that  completeness  and  satisfactoriness  which  is  desired)  may  yet 
incite  some  of  our  brethren  of  more  acute  and  polished  judgments 
to  embark  themselves  in  some  further  discoveries  for  the  public 
benefit  of  the  Church.  6.  But  though  it  should  fall  out  that  in 
all  tiie  former  we  should  be  utterly  disappointed,  we  shall  have 
this  peace  and  comfort  upon  our  own  spirits,  that  we  have  not 
hid  our  talent  in  the  earth,  nor  neglected  to  bear  witness  to  this 
part  of  Christ's  truth,  touching  the  government  of  his  Church,  by 
his  kingly  power,  wherein  Christ  was  opposed  so  much  in  all 
ages.  Psalm  ii.  1,  2,  3;  Luke  xix.  14,  27;  Acts  iv.,  and  for 
which  Christ  did  suffer  so  much  in  a  special  and  immediate  man- 
ner, as*  some  have  observed.  For  this  end  Christ  came  into  the 
world,  (and  for  this  end  we  came  into  the  ministerial  calling.)  to 
bear  witness  to  the  truth. 

III.  Finally,  the  present  opportunity  of  publishing  a  treatise  on 
this  subject  doth  much  incite  and  encourage  us  therein.  For  at 
this  time  we  are  beginning,  in  this  province  of  London,  (and  wc 
hope  the  whole  kingdom  will,  with  all  convenient  speed,  and  due 
caution,  second  us.)  to  put  tliat  covenanted  church  government 
into  actual  execution,  which  we  have  a  long  time  intended  in  our 
deliberate  resolutions.  So  that  generally  wc  shall  be  engaged  in 
the  government  one  way  or  other,  either  as  acting  in  it  as  the 
churcli  ofhcers,  or  as  submitting  to  it  as  church  members :  now, 
how  shall  any  truly  conscientious  person,  either  act  in  it,  or  con- 
form and  submit  unto  it  with  faith,  judgment,  and  alacrity,  till  he 
be  in  some  competent  measure  satisfied  of  the  divine  right  there- 

*  This  truth,  that  Jesus  Christ  is  a  king,  and  hath  a  kingdom  and  govern- 
ment in  his  Church  distinct  from  the  kingdoms  of  this  world,  and  from  the 
civil  government,  hath  this  commendation  and  character  above  all  other 
truths,  that  Christ  himself  sutiercd  tc  the  death  for  it,  and  sealed  it  with  his 
blood.  For  it  may  be  observed  from  the  story  of  his  passion,  this  v.'lis  the 
only  point  cf  his  accusation,  which  was  confessed  and  avouched  by  himself, 
Luke  xxiii.  .3;  John  xviii.  33,  36,  37  ;  was  most  aggravated,  prosecuted,  and 
driven  home  by  the  Jews,  Luke  xxiii.  12  ;  John  xix.  22,  23  ;  was  prevalent 
with  Pilate  as  the  cause  of  condemnuig  him  to  die,  John  xix.  12,  13,  and  was 
mentioned  also  in  his  superscription  upon  his  cross,  John  xix.  19  ;  and  al- 
though in  reference  to  God,  and  in  respect  of  satisfaction  to  the  Divine 
justice  for  our  sins,  his  death  was  Xvrpov,  a  price  of  redemption  ;  yet  in  refer- 
ence to  men  who  did  persecute,  accuse,  and  condemn  him,  his  death 
was  naprvpiov,  a  martyr's  testimony  to  seal  such  a  truth. — Mr.  G.  Gillcsiiic, 
in  his  Aarori's  Rod  Blossoming,  tf-c,  Epist.  to  the  Kcader. 


10  rilEFACE. 

of?  Will  mere  prudence,  without  a  divine  right,  be  a  sufficient 
basis  to  erect  the  whole  frame  of  church  government  upon,  a« 
some  conceive  ?  Prudentials,  according  to  general  rules  of 
Scripture,  may  be  of  use  in  circumstantials,  but  will  bare  pru- 
dentials in  substantials  also  satisfy  either  our  God,  our  covenant, 
our  consciences,  or  our  end  in  this  great  work  of  reformation  ? 
Whalconficientious  person  durst  have  a  hand  in  acting  as  a  rulin;: 
elder,  did  he  not  apprehend  the  word  of  God  holds  forth  a  divine 
right  for  the  ruling  elder  ?  Who  durst  have  a  hand  in  the  cen- 
sures of  admonishing  the  unruly,  excommunicating  the  scandal- 
ous and  obstinate,  and  of  restoring  the  penitent,  were  there  not  a 
divine  right  hereof  revealed  in  the  Scripture,  &c.  Now,  there- 
fore, that  ruling  elders,  and  the  rest  of  the  people,  may  begin  this 
happy  work  conscientiously,  judiciously,  cheerfully,  in  some 
measure  perceiving  the  divine  right  of  the  whole  government, 
v.iierein  they  engage  themselves,  cleared  by  Scripture,  we  hopr-, 
by  God's  blessing,  that  this  small  tract  will  afford  some  season- 
able assistance,  v.  hich  will  be  unto  us  a  very  acceptable  recom- 
pense. 

Thus  far  of  the  nature  of  this  treatise,  and  the  grounds  of  our 
publishing  thereof.  In  the  next  place,  a  few  doubts  or  scruples 
touching  church  government  here  asserted,  being  succinctly  re- 
solved, we  shall  preface  no  further. 

Douht  1.  Many  scruple,  and  much  question  the  divine  right  of 
the  whole  frame  of  church  government ;  as,  1.  Whether  there  b^ 
any  particular  church  government  of  divine  right  ?  2.  What  thai 
government  is  ?  3.  What  church  officers  or  members  of  elder- 
ships  are  of  divine  right  ?  4.  Whether  parochial  or  congrega- 
tional elderships  be  of  divine  right?  5.  Whether  classical  pres- 
byteries be  of  divine  right  ?  G.  Whether  provincial,  national, 
and  oecumenical  assemblies  be  of  divine  right  ?  7.  Whether 
appeals  from  congregational  to  classical,  provincial,  national,  and 
oecumenical  assemblies,  and  their  power  to  determine  upon  such 
appeals,  be  of  divine  right  ?  8.  Whether  the  power  of  censures 
in  the  congregational ,  eldership,  or  any  other  assembly,  be  of 
divine  right  ?  9.  Whether  there  be  any  particular  rules  in  the 
Scripture  directing  persons  or  assemblies  in  the  exercise  of  their 
power  ?  10.  Whether  the  civil  magistrates,  or  their  committees' 
and  commissioners' execution  of  church  censures  l>e  contrary  to 
that  wav  of  government  which  Christ  hath  appointed  in  hLi 
Church  ? 

Resol.  To  all  or  most  of  these  doubts  some  competent  satisfac- 
tion may  be  had  from  this  treatise  ensuing,  if  seriously  considered. 
For,  1.  That  there  is  a  church  government  of  divine  right,  now 
under  the  New  Testament,  declared  in  Scripture,    is    proved, 


PREFACE.  11 

Part  I.  2.  What  that  government  is  in  particular,  is  evidenced 
both  by  the  description  of  church  government,  and  the  confirma- 
tion of  the  parts  thereof  by  Scripture,  Part.  II.  chap.  1,  and  so 
to  the  end  of  the  book  :  whereby  it  is  cleared  that  the  presbyterial 
government  is  that  particular  government  which  is  of  divine  right, 
according  to  the  word  of  God.  3.  What  ordinary  church  officers, 
(members  of  the  several  elderships,)  are  of  divine  right,  is  proved, 
Part  II,  chap.  11,  sect.  1,  viz.  pastors  and  teachers,  with  ruling 
elders.  4.  That  parochial  or  congregational  elderships,  consisting 
of  preaching  and  ruling  elders,  are  of  divine  right,  is  manifested, 
Part  II.  chap.  12.  5.  That  classical  presbyteries,  or  assemblies, 
and  their  power  in  church  government,  are  of  divine  right,  is  de- 
monstrated, Part  II.  chap.  13.  6.  That  synodical  assemblies,  or 
councils  in  general,  (consequently  provincial,  national,  or  oecu- 
menical councils  in  particular,)  and  their  power  in  church  govern- 
ment, are  of  divine  right,  is  cleared.  Part  11.  chap.  14.  7.  That 
appeals  from  congregational  elderships,  to  classical  and  synodical 
assemblies,  from  lesser  to  greater  assemblies  associated,  and 
power  in  those  assemblies  to  determine  authoritatively  in  such 
appeals,  are  of  divine  right,  is  proved,  Part  II.  chap.  15.  8.  That 
the  power  of  church  censures  is  in  Christ's  own  church  officers 
only  as  the  first  subject  and  proper  receptacle  there  of  divine 
right,  is  cleared.  Part  II.  chap.  11,  sect.  2,  which  officers  of  Christ 
have  and  execute  the  said  power  respectively,  in  all  the  ruling 
assemblies,  congregational,  classical,  or  synodical.  See  sections, 
and  chap.  12,  13,  14,  15.  9.  That  the  Scriptures  hold  forth, 
touching  church  government,  not  only  general,  but  also  many 
particular  rules,  sufficiently  directing  both  persons  and  assemblies 
how  they  should  duly  put  in  execution  their  power  of  church 
government.  This  is  made  good.  Part  II.  chap.  4  ;  and  those 
that  desire  to  know  which  are  these  rules  in  particular,  may  con- 
sult those  learned*  centuriators  of  Magdeburg,  who  have  col- 
lected and  methodically  digested,  in  the  very  words  of  the 
Scripture,  a  system  of  canons  or  rules,  touching  church  govern- 
ment, as  in  the  preface  to  those  rules  they  do  profess,  saying, 
touching  things  pertaining  to  the  government  of  tlie  Church,  the 
apostles  delivered  certain  canons,  which  we  will  add  in  order, 
&LC.,  the  very  heads  of  which  w^ould  be  too  prolix  to  recite. 
10.  Finally,  that  neither  the  supreme  civil  magistrate,  as  such, 
nor  consequently  any  commissioner  or  committees  whatsoever, 
devised  and  erected  by  his  authority,  are  the  proper  subject  of 

*  Cent.  I.  lib.  2,  cap.  7,  p.  407  ad  AW,  Edit.  Basil  An.  1G24.  De  rebus 
ad  Gubernationom  Ecclesioe  pcrtinentibus,  Apostoli  ccrtos  quosdam,  Canoncs 
Iradiderunt :  qiios  ordinc  subjicicmns,  Alc. 


12  PREFACE. 

the  formal  power  of  church  government,  nor  may  lawfully,  by 
any  virtue  of  the  magistratical  ofl'ice,  dispense  any  ecclesiastical 
censures  or  ordinances :  but  that  such  undertakings  are  inconsis- 
tent  with  that  way  of  government  which  Christ  hath  appointed  in 
his  Church,  is  evidenced,  Part  II.  chap.  9,  well  compared  with 
chap.  11. 

DouU  2.  But  this  presbyterial  government  is  likely  to  be  an 
arbitrary  and  tyrannical  government,  forasmuch  as  the  presby- 
ters  of  the  assembly  of  divines  and  others  (who,  Diotrephes-likc, 
generally  affect  domineering)  have  desired  an  unlimited  power, 
according  to  their  own  judgments  and  prudence,  in  excommuni- 
cating men  from  the  ordinances  in  cases  of  scandal. 

Resol.  A  heinous  charge,  could  it  be  proved  against  the  pres- 
byterial government.  Now  for  wiping  off  this  black  aspersion, 
consider  two  things,  viz  :  I.  The  imputation  itself,  which  is  unjust 
and  groundless ;  II.  The  pretended  ground  hereof,  which  is  false 
or  frivolous. 

I.  The  imputation  itself  is,  that  the  presbyterial  government  is 
likely  to  be  an  arbitrary  and  tyrannical  government.  Ans.  How 
unjust  this  aspersion  !  i.  What  likelihood  of  arbitrary  conduct 
in  this  government,  that  is,  that  it  should  be  managed  and  carried 
on  according  to  men's  mere  will  and  pleasure?  For,  1.  The 
presbyterial  government  (truly  so  called)  is  not  in  the  nature  of 
it  any  invention  of  man,  but  an  ordinance  of  Christ;  nor  in  the 
execution  of  it  to  be  stated  by  the  will  of  man,  but  only  by  the 
sure  word  of  prophecy,  the  sacred  Scriptures.  This  government 
allows  not  of  one  church  officer  at  all ;  nor  of  one  ruling  assem- 
bly made  up  of  those  officers  ;  nor  of  one  censure  or  act  of 
power  to  be  done  by  any  officer  or  assembly  ;  nor  of  one  ordi- 
nance to  be  managed  in  the  Church  of  God,  but  what  are  ground- 
ed upon,  and  warranted  by  the  word  of  God.  This  government 
allows  no  execution  of  any  part  thereof,  neither  in  substantials, 
nor  circumstantials,  but  according  to  the  particular,  or  at  least, 
the  general  rules  of  Scripture  respectively.  And  can  that  be 
arbitrary,  which  is  not  at  all  according  to  man's  will,  but  only 
according  to  Christ's  rule,  limiting  and  ordering  man's  will  ?  Or 
is  not  the  Scripture  a  better  and  safer  provision  against  all  arbi- 
trary government  in  the  Church,  than  all  the  ordinances,  decrees, 
statutes,  or  whatsoever  municipal  laws  in  the  world  of  man's  de- 
vising, can  be  against  all  arbitrary  government  in  the  common- 
wealth ?  Let  not  men  put  out  their  own  eyes,  though  others 
would  cast  a  mist  before  them.  2.  Who  can  justly  challenge 
the  reformed  presbyterial  churches  for  arbitrary  proceedings  in 
matters  of  church  government,  practised  in  some  of  them  for 
above   these  fourscore  years  ?     Or  where  are  their  accusers  ? 


PKEFACE.  13 

3.  ^Vhy  should  the  presbyterial  government,  to  be  erected  in 
England,  be  prejudged  as  arbitrary,  before  the  government  be 
put  in  execution  ?  When  arbitrary  conduct  appears,  let  the  ad- 
versaries complain.  4.  If  any  arbitrary  conduct  hath  been 
discovered  in  any  reformed  church,  or  shall  fall  out  in  ours,  it 
is  or  shall  be  more  justly  reputed  the  infirmity  and  fault  of  the 
governors,  than  of  the  government  itself. 

II.  What  probability  or  possibility  of  tyranny  in  the  presbyte- 
rial government?  For,  1.  Who  should  tyrannize,  what  persons, 
what  ruling  assemblies  ■?  Not  the  ministers;  for,  hitherto  they 
have  given  no  just  cause  of  any  suspicion,  since  this  government 
was  in  hand  :  and  they  are  counterpoised  in  all  assemblies  with 
a  plurality  of  ruling  elders,  it  beincf  already  studiously*  provided 
that  there  be  always  two  ruling  elders  to  one  minister  :  if  there 
be  still  two  to  one,  how  should  they  tyrannize  if  they  would  ? 
Neither  ministers  nor  ruling  elders  are  likely  to  tyrannize,  if  due 
care  be  taken  by  them,  whom  it  doth  concern,  to  elect,  place,  and 
appoint,  conscientious,  prudent,  and  gracious  ministers  and  ruling 
elders  over  all  congregations.  Nor  yet  the  ruling  assemblies, 
lesser  or  greater  ;  for  in  the  presbyterial  government  all  lesser 
ruling  assemblies  (though  now  at  first,  perhaps,  some  of  them 
consisting  of  more  weak  and  less  experienced  members)  are  sub- 
ordinate to  the  greater  authoritatively  ;  and  persons  aggrieved  by 
any  mal-administrations  have  liberty  to  appeal  from  inferior  to 
superior  :  and  the  very  national  assembly  itself,  though  not  pro- 
perly subordinate,  yet  is  it  to  be  responsible  to  the  supreme  politi- 
cal magistracy  in  all  their  proceedings  so  far  as  subjects  and 
members  of  the  commonwealth. 

III.  How  can  they  tyrannize  over  any  ?  Or  in  what  respects  ? 
Not  over  their  estates  :  for  they  claim  no  secular  power  at  all 
over  men's  estates,  by  fines,  penalties,  forfeitures,  or  confiscations. 
Not  over  their  bodies,  for  they  inflict  no  corporal  punishment,  by 
banishment,  imprisonment,  branding,  slitting,  cropping,  striking, 
whipping,  dismembering,  or  killing.  Not  over  their  souls  ;  for, 
them  they  desire  by  this  government  to  gain,  ]\Iatfh.  xviii.  15  ;  to 
edify,  2  Cor.  x.  8,  and  xiii.  10  ;  and  to  save,  1  Cor.  v.  5.  Only 
this  government  ought  to  be  impartial  and  severe  against  sin,  that 
the  flesh  may  be  destroyed.  1  Cor.  v.  5.  It  is  only  destructive 
to  corruption,  which  is  deadly  and  destructive  to  the  soul.  Thus 
the  imputation  itself  of  arbitrary  conduct  and  tyranny  to  tiie  pres- 
byterial government  is  unjust  and  groundless. 

II.  The  pretended  ground  of  this  aspersion  is  false  and  frivo- 
lous.    The   presbyters  of  the  Assembly  of  Divines,  and   others 

*  Directions  of  llic  Lords  and  Commons,  &.c,,  Aug.  19,  16-15,  p.  10 

o 


14  PREFACE. 

{Diotrephes-Yike,  affecting  pre-eminence)  have  desired  an  unlimited 
power,  according  to  their  own  prudence  and  judgment,  in  keeping 
men  from  the  ordinances  in  cases  of  scandal  not  enumerated. 
A/is.  1.  The  presbyters  of  the  Assembly  and  others,  are  so  far 
from  the  domineering  humor  of  Diotrephcs,  that  they  could  gladly 
and  heartily  have  quitted  all  intermeddling  in  church  govern- 
ment, if  Jesus  Christ  had  not  by  office  engaged  them  thereto; 
only  to  have  dispensed  the  word  and  sacraments  would  have  pro- 
cured thf-m  less  hatred,  and  more  ease.  2.  They  desired  liberty 
to  keep  from  liie  ordinances,  not  only  persons  guilty  of  the  scan- 
dals enumerated,  but  of  all  such  like  scandals,  (and  to  judge 
which  are  those  scandals,  not  according  to  their  minds  unlimit- 
edly,  but  according  lo  the  mind  of  Christ  in  his  word,  more  sure 
than  all  ordinances  or  acts  of  Parliament  in  the  world.)  And  was 
this  so  liideous  a  desire?  This  liberty  was  desired,  not  for  them- 
selves, but  for  well-constituted  elderships.  As  great  pov/er  was 
granted  by  tljo  very  service-book  to  every  single  curate  ;  (see  the 
Rubric  before  the  communion.)  A  perfect  enumeration  and  dc- 
.scription  of  scandals  can  be  made  in  no  book  but  in  the  Scriptures  ; 
and  when  all  is  done,  must  we  not  refer  thither?  All  scandals 
are  punishable,  as  well  as  any,  and  to  inflict  penalties  on  some, 
and  not  on  others  as  bad  or  worse,  is  mexcusable  partiality.  Why 
should  not  presbyteries  duly  constituted,  especially  the  greater, 
be  accounted,  at  least^  as  failliful,  intelligent,  prudent,  and  every 
way  as  competent  judges  of  what  is  scandal,  and  what  not,  ac- 
cording to  the  Scriptures,  and  that  without  arbitrary  conduct  and 
tyranny,  as  any  civil  court,  committees,  or  commissioners  what- 
soever ?  Ruling  church  assemblies  are  intrusted  with  the  whole 
government  in  the  church,  consequently  with  this,  and  every  part. 
The  best  reformed  churches  allow  to  their  presbyteries  power  to 
keep  from  the  ordinances  scandalous  persons,  not  only  for  scan- 
dais  enumerated,  but  for  scandals  of  like  nature  not  enumerated, 
with  some  general  clause  or  other,  as  may  appear  in  eiglit  several 
churches,  according  to  the  allegations  here  in  the  foot-note  ;*  and, 

*  (I)  The  ancient  discipline  of  tJie  Bohemian  Brethren,  published  in  Latin, 
in  octavo,  Anno  16.'J3,  pajjcs  i)'J,  100. 

(2;  1'he  discipline  of  Geneva,  Anno  1576,  in  Art.  1,  22,  57,  8G,  and  87. 
('i'j  The  discipline  of  the  French  church  at  Frankfort,  Edit.  2,  in  octavo, 
Anno  1555,  in  cap.  de  DisrApLina  et  Excom.,  p.  75,  and  the  Ecclesiast. 
Discipline  of  the  reformed  churches  of  P'rancc,  printed  at  London,  Anno 
H;J2,  Art.  15,  IC,  and  24,  p.  41.  (4)  The  Synodal  Constitution  of  the 
Dutch  churciies  in  Enjrland,  chap.  4,  Art.  1.3,  and  Tit.  1,  Art.  2;  and  the 
Dutch  churches  in  iieljjia,  (see  JLirmonia  Synodorum  Belgicarum,)  cap.  14, 
Art.  7,  11,  and  15,  p.  160.  (5)  The  reformed  churches  at  Nassau,  in  Ger- 
many, as  Zeoper  testifies,  De  PolitrA  Eccles.,  printed  Hrrhorne,  Anno 
1607,    in    octavo,    Tit.  dc  Ceneuris  Ecclesiast.,   Fart   4,  Art.  64,  p.  843. 


TKEFACE.  15 

therefore,  no  new  thing  is  desired,  but  what  is  commonly  prac- 
tised in  the  reformed  churches,  whom  we  should  imitate  so  far  as 
they  lead  us  on  towards  purity  and  perfection. 

bouht  3.  But  the  independent  government  seems  to  be  a  far 
more  excellent  way,  and  it  is  embraced  by  many  godly  and  pre- 
cious people  and  ministers. 

Ans.  1.  What  true  excellency  is  there  at  all  in  the  whole  in- 
dependent government,  save  only  in  those  particulars  wherein  it 
agrees  with  the  presbyterial  government ;  and  only  so  far  as  it 
is  presbyterial  ?  Therefore,  the  presbyterial  government  is  equally, 
yea,  primarily  and  principally  excellent.  Wherein  is  the  excel- 
lency of  the  independent  way  of  government  ?  1st.  Have  they 
only  those  officers  which  Christ  himself  hath  appointed,  pastors 
and  teachers,  ruling  elders  and  deacons  ?  So  the  Presbyterians. 
2d.  Have  they  those  spiritual  censures,  of  admonishing,  excom- 
municating, and  receiving  again  into  communion,  which  Christ 
ordained  in  his  Church,  for  guarding  his  ordinances,  and  well 
guiding  of  the  flock  ?  So  the  Presbyterians.  3d.  Have  they 
congregational  presbyteries  duly  elected,  and  constituted  for  the 
exercise  of  all  acts  of  government,  proper  and  necessary  for 
their  respective  congregations  ?  So  the  Presbyterians.  4th.  Have 
they  liberty  of  electing  their  own*  officers,  pastors,  elders,  and 
deacons?  So  the  Presbyterians.  5th.  Have  they  power  to  keep 
the  whole  lump  of  the  Church  from  being  leavened,  and  purely 
to  preserve  the  ordinances  of  Christ  from  pollution  and  pro- 
fanation, &c.  ?  So  the  Presbyterians,  &c.  So  that  wherein- 
soever the  independent  government  is  truly  excellent,  the 
presbyterial  government  stands  in  a  full  equipage  and  equality 
of  excellence. 

II.  What  one  true  excellence  is  there  in  the  whole  indepen- 
dent government  in  any  one  point,  wherein  it  really  differs  from 
the  presbyterial  government  ?  Take  for  instance  a  few  points 
of  difference. 


(6)  The  discipline  in  the  churches  constituted  by  the  labor  of  Joannes  d 
Lasco,  entitled  Forma  ac  ratio  tota  Ecclesiasiici  Miniierii,  tf-r.,  author  Jo- 
annes a  Losco  PolonicB  Barone,  Aniio  1555,  p.  i294.  (7)  The  discipline 
agreed  upon  by  the  English  exiles  that  fled  from  the  Marian  persecution  to 
Frankfort,  thence  to  Geneva,  allowed  by  Calvin  ;  entitled  Ratio  ac  forma 
publict  orandi  Dcum,  tj-c,  Genevce,  1556,  Tit.  de  Discipliua,  p.  68.  (8)  The 
Order  of  Excommunication  and  Public  Repentance  used  in  the  Church  of 
Scotland,  Anno  1571,  Tit.  The  offences  that  deserve  public  repentance,  »Scc., 
pp.  87,  88. 

*  See  more  in  chap.  10,  scot.  1. 


16 


rilEFACE. 


Ill  the  independent  government. 

No  olhor  visiblo  Church  of 
Christ  is  aci<nowlndgod,  but  only 
a  siii;^lo  con;i;rofTatiotial  meolinj^ 
in  ono  place  to  partake  of  all 
onlinanccs. 

The  matter  of  their  visible 
Church  must  be  to  their  utmost 
judgment  of  discerninir  such  as 
have  true  grace,  real  saints. 


Their  churclics  are  cjathored 
out  of  other  true  visible  church- 
es of  Christ,  without  any  leave 
or  consf^nt  of  pastor  or  flock  ; 
yea,  against  their  wills,  receiv- 
ing such  as  tender  themselves, 
yea,  too  often  by  themselves 
or  others,  directly  or  indirectly 
seducing  disciples  after  them. 


Preaching  elders  are  only 
elected,  not  ordained. 

Iluling  elders  also  preach. 

The  subject  of  church  gov- 
ernment is  the  conmiunity  of 
the  faithful. 

The  church  oO'icers  act  im- 
mediately as  the  servants  of  the 
church,  and  deputed  thereby. 

All  censures  and  acts  of 
government  are  dispensed  in 
single  congregations  ultimately, 
independently,  without  all  lib- 
erty of  appeal  from  them  to  any 
suj)erior  church  assembly;  so 
the  j)arties  grieved  arc  left  with- 
out remedy. 


In  the  preslijtericd  government. 

Ono  general  visible  Church 
of  Christ  on  earth  is  acknow- 
ledged, and  all  particular 
churches;  and  single  congre- 
gations are  but  as  similar  parts 
of  that  whole. 

The  matter  of  the  Church 
invisible  are  only  true  believers, 
but  of  the  Church  visible  per- 
sons professing  true  faith  in 
•  Christ,  and  obedience  to  him 
according  to  the  rules  of  the 
Gospel. 

Parochial  churches  are  re- 
ceived as  true  visible  churches 
of  (/hrist,  and  most  convenient 
for  mutual  edilication.  Gather- 
ing churches  out  of  churches, 
hath  no  footsteps  in  Scripture  ; 
is  contrary  to  apostolical  prac- 
tice ;  is  the  scattering  of  church- 
C'^,  the  daughter  of  schism,  the 
iTiother  of  confusion,  but  the 
stepmother  to  edification. 

Preaching  elders  are  both 
elected  and  ordained. 

Ruling  ciders  only  rale, 
preach  not,  1  Tim.  v.  17. 

The  subject  of  church  gov- 
ernment is  only  Christ's  own 
church  ofllcers. 

The  church  governors  act 
immediately  as  the  servants  of 
Christ,  and  as  appointed  by 
him. 

All  censures  and  acts  of  gov- 
ernment are  dispensed  in  con- 
gregational presbyteries  subor- 
dinately,  dependently,  with 
liberty  of  appeal  in  all  cases  to 
presbyterial  or  synodal  assem- 
blies ;  where  parties  grieved 
have  suflicient  remedy. 


PREFACE.  17 

Independent.  PrcshyieriaJ. 

There  are  acknowledged  no  There  are  acknowledged,  and 
authoritative  classes  or  synods,  with  happy  success  used,  not 
in  common,  great,  difficult  cases,  only  suasive  and  consultative, 
and  in  matters  of  appeals,  but  but  also  authoritative  classes 
only  suasive  and  consultative  ;  and  synods,  in  cases  of  great 
and  in  case  advice  be  not  foi-  importance,  difficulty,  common 
lowed,  they  proceed  only  to  a  concernment,  or  appeals  ;  which 
non-communion.  have    power    to    dispense     all 

church  censures,  as  need  shall 

require. 

Let  these  and  such  like  particulars  in  the  independent  way, 
differing  from  the  presbyterial,  be  duly  pondered,  and  then  let  the 
impartial  and  indifferent  reader  judge,  whether  they  be  not  the 
deformities,  at  least  the  infirmities  of  that  way. 

III.  How  many  true  excellences  are  there  in  the  way  of  the 
presbyterial  government,  wherein  it  utterly  surpasses  the  inde- 
pendent government !  Read  but  the  particulars  of  the  former 
parallel  in  the  presbyterial  government,  and  then  consider  how 
far  this  transcends,  yea,  how  the  independent  government  is 
indeed  no  government  at  all,  to  the  presbyterial  government ; 
wherein  is  to  be  found  such  ample  provision,  and  that  according 
to  the  word  of  God,  for  comely  order  against  confusion  ;  for 
peace  and  unity  of  the  Church  against  schism  and  division  ;  for 
truth  of  the  faith  against  all  error  and  heresy  ;  for  piety  and  un- 
blamableness  against  all  impiety  and  scandal  of  cx)nversation  ; 
for  equity  and  right  against  all  maladministrations,  Avhether 
ignorant,  arbitrary,  or  tyrannical ;  for  the  honor  and  purity  of 
all  Christ's  ordinances  against  all  contempt,  pollution,  and  pro- 
fanation ;  for  comfort,  quickening,  and  encouragement  of  the 
saints  in  all  the  ways  of  Christ ;  and  consequently  for  the  honor 
of  God  and  our  Lord  Jesus  Christ  in  all  the  mysterious  services 
of  his  spiritual  sanctuary  :  all  which  rich  advantages,  how  im- 
possible is  it  they  should  ever  be  found  in  the  independent  govern- 
ment so  long  as  it  continues  independent?  And  what  though 
some  pious  minister  and  people  embrace  the  independent  way  ! 
This  dazzles  not  the  eyes  of  the  intelligent,  but  of  the  infirm  ; 
we  are  to  be  regulated  by  Scripture  warrant,  not  by  human  ex- 
amples. The  best  of  saints  have  failed  in  the  ecclesiastical 
affairs ;  what  a  sharp  contention  was  there  between  Paul  and 
Barnabas,  Actsxv.  39,  &c.  ;  what  a  dangerous  dissimulation  was 
there  in  Peter,  the  Jews,  and  Barnabas !  Gal.  ii.  11,  1^,  13,  &c.  ; 
and,  therefore,  it  is  not  safe,  prudent,  or  conscientious,  to  imitate 
all  the  examples  of  the  best,  and  vet  how  few  arc  those  that  have 

2* 


18  PREFACE. 

engaged  themselves  in  the  independent  ^^•ay,  in  comparison  to 
the  multitude  of  precious  ministers  and  people,  inferior  to  them 
neither  in  parts,  learning,  piety,  nor  any  other  spiritual  gift,  who 
are  for  the  presbyterial  way  of  church  government !  Notwith- 
standing, let  all  the  true  Israel  of  God  constantly  follow,  not  the 
doubtful  practices  of  unglorified  saints,  but  the  written  pleasure 
of  the  most  glorious  King  of  saints ;  and  as  many  as  walk  ac- 
cording to  this  rule,  peace  shall  be  on  them,  and  upon  the  Israel 
of  God. 


THE 

DIVINE    RIGHT 

OF 

CHURCH    GOVERNMENT. 


PART   I. 

OF  THE  NATURE  OF  A  DIVINE  RIGHT :    AND  HOW  MANY  WAYS 
A  THING  MAY  BE  OF  DIVINE  RIGHT. 


CHAPTER   I. 

Thai  there  is  a  Government  in  the  Church  of  Divine  Right  now 
under  the  New  Testament. 

Jesus  Christ  our  Mediator  hath  the  government  (both  of  the 
Church,  and  of  all  things  for  the  Church)  laid  xifon  his  shoulder, 
Isa.  ix.  6,  and  to  that  end  hath  all  power  in  heaven  and  earth  given 
to  him,  Matth.  xxviii.  18,  John  v.  22,  Ephes.  i.  22.  But  lapsed 
man  (being  full  of  pride,  Psal.  x.  2,  4,  and  enmity  against  the 
law  of  God,  Pi,om.  viii.  7)  is  most  impatient  of  all  government  of 
God  and  of  Christ,  Ps.  ii.  1,  2,  3,  with  Luke  xix.  14,  27  ;  whence 
it  comes  to  pass,  that  the  governing  and  Mnghj  poiver  of  Christ 
hath  been  opposed  in  all  ages,  and  especially  in  this  of  ours,  by 
quarrelsome  queries,  wrangling  disputes,  plausible  pretences,  sub- 
tle policies,  strong  self-interests,  and  mere  violent  wilfulness  of 
many  in  England,  even  after  they  are  brought  under  the  oath  of 
God  to  reform  church  government  according  to  the  icord  of  God. 
Yet  it  will  be  easily  granted  that  there  should  he  a  government  in 
the  Church  of  God,  otherwise  the  Church  would  become  a  mere 
Bahel  and  c/mo5  of  confusion,  and  be  in  a  far  worse  condition  than 
all  human  societies  in  the  wliole  world  :  and  that  some  one  church 
government  is  much  to  he  preferred  hcfore  another,  yea,  before  all 
other  ;  as  being  most  desirable  in  itself,  and  most  suitable  to  this 
state  ;  otherwise,  why  is  the  Prclatical  government  rejected,  tliat 
another  and  a  better  mav  be  erected  instead  thereof?     But  the 


20  THE  DIVINE  RIGHT 

pincli  lies  in  tliis,  Whether  there  be  any  gox'^crnvicnt  in  the  Church 
visible  nf  divine  right  ?  And,  if  so,  njhich  of  those  church  govern- 
ments (which  lay  claim  to  a  divine  ri<j^ht  for  their  foundation)  may 
be  most  clearly  evinced  by  the  Scriptures  to  be  of  divine  right  in- 
deed ?  If  the  former  bo  convinciriirly  afiirmcd,  the  fancy  of  the 
Erastians  and  Se?ui- Eras tif ins  of  these  thini^s  will  vanisl),  that 
deny  all  government  to  the  Church  distinct  from  that  of  the  civil 
mufristrate.  If  the  latter  be  solidly  proved  by  Scripture,  it  will 
appear,  whether  the  monarchical  government  of  the  pope  and  pre- 
lates;  or  the  mere  dcmocratical government  of  all  the  peoj)le  in  an 
equal  level  of  authority,  as  arnonnr  the  Brownists  ;  or  the  mixed 
democratical  government  of  both  elders  and  people  within  their  own 
ii\n^}G.  confrregation  only,  without  all  subordination  of  Assemblies, 
and  benefit  of  appeals,  as  among  tiie  Independents  ;  or  rather  the 
pure  representative  government  of  the  presbytery  or  church  rulers 
only,  chosen  by  the  people,  in  subordination  to  superior  synodical 
assemblies,  and  with  appeals  thereto,  as  it  is  among  the  Presbyte- 
rians, bo  that  peculiar  government  which  Jesus  Christ  hath  left 
unto  his  church,  by  divine  right,  and  in  comparison  of  which  nil 
others  arc  to  be  rejected. 

To  draw  things  therefore  to  a  clear  and  speedy  issue  about  the 
divine  right  of  church  government,  let  this  general  proposition  bo 
laid  down — 

The  Scriptures  declare,,  That  there  is  a  government  of  Divine 
Right  in  the  visible  Church  of  Christ  now  under  the  New  Testament. 

This  is  evident,  1  (Jor.  xii.  28,  God  hath  set  some  in  the  Church, 
first,  Apostles,  secondly,  Prophets,  thirdly,  Teachers Helps,  Gov- 
ernments ;  in  which  place  these  things  are  plain  :  1.  That  liere  the 
Apostle  speaks  of  the  visible  Church  :  for  he  had  formerly  spoken 
of  visible  gifts  and  manifestations  of  the  Spirit  given  to  jrrofit  this 
Church  vrithal,  ver.  7  to  12.  lie  also  compares  this  Church  of 
God  to  a  visible  organical  body,  consisting  of  many  visible  mem. 
bers,  ver.  12,  13,  d:c.  And  in  this  28th  verse  he  enumerates  the 
visible  officers  of  this  Church.  2.  That  here  the  Apostle  speaks 
of  one  general  visible  Church  ;  for  he  saith  not  churches,  but 
church,  in  the  singular  number,  that  is,  of  one  ;  besides,  he  speaks 
here  of  the  Church  in  such  a  latitude  as  to  comprehend  in  itself 
all  gifts  of  the  Spirit,  all  members,  and  all  officers,  both  extraor- 
dinary and  ordinary,  which  cannot  be  meant  of  the  clmrch  of 
Corinth,  or  any  one  particular  church,  but  only  of  that  one  gm- 
eral  Church  on  earth.  3.  That  this  general  visible  Church  here 
meant,  is  tlio  Church  of  Christ  now  under  the  New  Testament, 
and  not  under  the  Old  Testament;  for  he  mentions  here  the  New- 
Testament  officers  ordy,  ver.  28.  4.  That  in  tlie  visible  Chujch 
now  under  tiic  New  Testament,  there  is  a  government  settled; 


OF  CHURCH  GOVERiSMEXT.  21 

for  besides  Apostles,  Prophets,  and  Teachers,  here  is  mention  ot 
another  sort  of  officer  distinct  from  them  all,  called,  in  the  ab- 
stract,  Goi'crnmenis,  a  metaphor  from  pilots,  mariners,  or  ship- 
masters, Mho  by  their  helm,  card,  or  compass,  cables,  and  other 
tacklings,  guide,  and  order,  turn  and  twine  the  ship  as  necessity 
shall  require  ;  so  these  officers  called  Governments,  have  a  power 
of  governing  and  steering  the  spiritual  vessel  of  the  Church  ; 
thus,  Beza  on  this  place,  says  he  declares  the  order  of  Presbyters, 
who  are  keepers  of  discipline  and  church  polity.  For  how  impro- 
perly should  these,  or  any  officers  be  styled  Governments  in  the 
Church,  if  they  had  not  a  power  of  government  in  the  Church  set- 
tled upon  them  ?  Nor  can  this  be  interpreted  of  the  civil  magis- 
trate ;  for,  when  the  Apostle  wrote  this,  the  Church  had  her  gov- 
ernment, when  yet  she  had  no  civil  magistrate  to  protect  her  ; 
and  when  did  God  ever  take  this  power  from  the  Church  and  set- 
tle it  upon  the  civil  magistrate  ?  Besides,  all  the  other  officers 
liere  enumerated  are  purely  ecclesiastical  officers  ;  how  ground- 
less then  and  inconsistent  is  it  under  this  name  of  Govermnents  to 
introduce  a  foreign  power,  viz.  the  political  magistrate,  into  the 
list  and  roll  of  mere  church  officers  ?  Finally,  the  civil  magis- 
trate, as  a  magistrate,  is  not  so  much  as  a  member  of  the  visible 
Church,  (for  then  all  Pagan  magistrates  should  be  members  of  the 
Church,)  much  less  a  governor  in  the  Church  of  Christ.  5.  That 
this  government  settled  in  the  Church  is  of  divine  right ;  for,  of 
those  Governments,  as  well  as  of  Apostles,  Prophets,  and  Teach- 
ers, it  is  said,  God  hath  set  them  in  the  Church.  God  hath  set  them, 
hath  put,  set — Tremcllius  out  of  the  Syriac.  Hath  constituted, 
ordained — Beza  out  of  the  Greek.  Now,  if  they  be  set  in  the 
Church  and  God  hath  set  them  there,  here  is  a  plain  divine  light 
for  government  in  the  Church. 

Add  hereto,  2  Cor.  x.  8,  "  Of  our  autliority,  which  the  Lord 
hath  given  to  us  for  the  edification,  and  not  for  the  destruction  of 
you."  Here  are  mentioned — 1.  Church  power  or  authority  for 
government  in  the  Church.  2.  The  end  of  this  power — positively, 
for  the  edification  ;  negativel}'',  not  for  the  destruction  of  the 
Church.  3.  The  Author  or  Fountain  of  this  authority — the  Lord 
Christ  hath  given  it,  dispensed  it ;  there  is  the  divine  right.  4. 
The  proper  subjects  intrusted  with  this  authority,  viz  :  the  church 
guides,  our  authority,  which  he  hath  given  to  us.  They  are  the 
receptacle  of  power  for  the  Church,  and  the  government  thereof. 
Compare  also  1  Thes.  v.  12,  Matth.  xvi.  19,  20,  with  xviii.  11, 
and  John  xx.  21,  22,  23.  In  which  and  divers  like  places  the 
divine  right  of  church  government  is  apparently  vouched  by  the 
Scripture,  as  will  hereafter  more  fully  appear  ;  but  this  may  suf- 
fice in  general  for  the  confirmation  of  tliis  general  proposition. 


22  THE  DIVINE  RIGHT 

CHAPTER  II. 

Of  the  Nature  of  a  Divii^e  Right  in  general. 

Now  touching  this  diyine  right  of  church  government,  two 
things  are  yet  more  particularly  to  be  opened  and  proved,  for  the 
more  satisfactory  clearing  thereof  unto  sober  minds,  to  unpreju- 
diced and  unpre-engaged  judgments,  viz: — 1.  What  the  nature 
of  a  divine  right  is,  and  how  many  ways  a  thing  may  be  safd  to 
be  of  divine  right,  and  that  by  warrant  of  Scripture.  2.  What 
the  nature  of  the  government  of  the  Church  under  the  New  Tes- 
tament is,  which  is  vouched  by  the  Scripture  to  be  of  divine  right. 

For  the  first — viz.  What  the  nature  of  a  divine  right  is — con- 
sider both  what  a  divine  right  is  in  general,  and  how  many  ways 
a  thing  may  be  said  by  Scripture  warrant  to  be  of  divine  right 
in  particular. 

Right  is  that  which  is  most  proper,  just,  or  equal ;  or  that 
which  is  prescribed  or  commanded  by  some  statute  law,  and  is 
just  to  be  received  in  virtue  of  said  law. 

Divine  sometimes  points  out  a  divine  warrant  or  authority  from 
God,  engraven  or  enstamped  upon  any  thing,  whereby  it  is  exalted 
above  all  human  or  created  authority  and  power.  And  thus,  all 
Scripture  is  styled  divinely  breathed  or  inspired  of  GkxI.  Hence 
is  the  divine  authority  of  Scripture  asserted,  2  Tim.  iii.  16,  17; 
and  in  this  sense  divine  right  is  here  spoken  of,  in  reference  to 
church  government,  as  it  signifies  a  divine  warrant  and  authority 
from  God  himself,  engraven  upon  that  church  government  and 
discipline,  (hereafter  to  be  handled.)  and  revealed  to  us  in  his 
holy  Scriptures,  the  infallible  and  perfect  oracles.  So  that  divine 
right,  according  to  this  interpretation  of  the  terms,  is  that  which 
is  either  just,  meet,  and  equal;  or  commanded  and  enjoined  by 
any  divine  warrant  or  authority.  And  generally,  a  thing  may  be 
said  to  be  of  divine  right,  which  is  any  way  divinely  just,  equal, 
&c.  ;  or  divinely  commanded  by  any  law  of  God,  or  by  that 
which  is  equivalent  to  a  divine  law.  And  whatsoever  matters  in 
church  government  can  be  proved  by  Scripture  to  have  this  stamp 
of  divine  warrant  and  authority  set  upon  them,  they  may  proper- 
ly be  said  to  be  of  divine  right,  and  that  by  the  will  and  appoint- 
ment of  Jesus  Christ,  to  whom  God  hath  delegated  all  power  and 
authority  for  the  government  of  his  Church,  Matth.  xxviii.  18,  19, 
20,  Isa.'ix.  6,  John  v.  22,  Eph.  i.  22.  In  this  sense,  if  church 
government,  or  any  part  of  it,  be  found  to  be  of  divine  right, 
then  consequently — 1.  It  is  above  all  mere  human  power  and 
created  authority  in  the  v.orld  whatsoever,  and  that  superemi- 


OF  cnrRCH  GOVERNMENT.  23 

nently.  A  divine  right  is  the  highest  and  best  tenure  whereby 
the  Church  can  hold  of  Christ  any  doctrine,  worship,  or  govern- 
ment ;  only  God  can  stamp  such  a  divine  right  upon  any  of  these 
things,  whereby  conscience  shall  be  obliged.  All  human  inven- 
tions herein,  whether  devised  of  our  own  hearts,  or  derived  as  tra- 
ditions from  others,  are  incompatible  and  inconsistent  herewith  ; 
vain  in  themselves,  and  to  all  that  use  them,  and  condemned  of 
God.  See  1  Kings  xii.  32,  33,  Isa.  xxix.  4,  Matth.  xv.  6,  7,  8, 
9.  2.  It  is  beyond  all  just,  human,  or  created  power,  to  abolish 
or  oppose  the  same,  or  the  due  execution  thereof  in  the  Church  of 
Christ ;  for  what  is  of  divine  right,  is  held  of  God,  and  not  of 
man;  and  to  oppose  that,  were  to  fight  against  God.  The  su- 
preme magistrates  in  such  cases  should  be  nurse-fathers,  Isa.  xlix. 
23,  not  step-fathers  to  the  Church  ;  their  power  being  cumulative 
and  perfective,  not  privative  and  destructive  unto  her  ;  for  she 
both  had  and  exercised  a  power  in  church  government,  long  be- 
fore there  was  any  Christian  magistrate  in  the  world  ;  and  it  can- 
not be  proved  that  ever  Christ  took  away  that  power  from  his 
Church,  or  translated  it  to  the  poUtical  magistrate,  when  he  be- 
came Christian.  3.  It  is  so  obligatory  upon  all  churches  in  the 
whole  Christian  world,  that  they  ought  uniformly  to  submit  them- 
selves unto  it ;  for  a  divine  right  i§  equally  obligatory  on  one 
church  as  well  as  on  another.  And  it  is  so  obligatory  on  all  per- 
sons, states,  and  degrees,  that  none  ought  to  be  exempted  from 
that  church  government  which  is  of  divine  right,  nor  to  be  tolera- 
ted in  another  church  government,  which  is  but  of  human  inven- 
tion ;  nor  ought  any  Christian  to  seek  after,  or  content  himself 
with  any  such  exemption  or  toleration  ;  for  in  so  doing,  the  inven- 
lions  of  men  should  be  preferred  before  the  ordinances  of  God  ; 
our  own  wisdom,  will,  and  authority,  before  the  wisdom,  will,  and 
authority  of  Christ :  and  we  should  in  effect  say,  We  will  not 
have  this  man  to  reign  over  us,  Luke  xix.  27.  Let  us  hreak  their 
hands  asunder,  and  cast  their  cords  awoyfrom  us,  Psalm  ii.  3. 


THE  DIVIXE  RIGHT 


CHAPTER  III. 


Of  the  Nature  of  a  Divine  Right  m  particular.  How  many  ways 
n  thing  may  he  of  Divine  Right.  And  first,  of  a  Divine  Right 
by  the  true  light  of  nature. 

Thus  we  see  in  general  what  a  divine  right  is  :  now  in  partic- 
ular let  us  come  to  consider  how  many  ways  a  thing  may  be  said 
to  he  of  divine  right  by  scripture- warrant,  keeping  still  our  eye 
upon  this  subject  of  church  government,  at  which  all  particulars 
are  to  be  levelled  for  the  clearing  of  it. 

A  thing  may  be  said  to  be  of  divine  right,  or  (which  is  the 
same  for  substance)  of  divine  institution,  divers  ways.  1.  By 
the  true  light  of  nature.  2.  By  obligatory  scripture  examples.  3. 
By  divine  approbation.  4.  By  divine  acts.  5.  By  divine  pre- 
cepts or  mandates.  All  may  be  reduced  to  these  five  heads,  as- 
cending by  degrees  from  the  lowest  to  the  highest  divine  right. 

I.  By  light  of  nature.  That  which  is  evident  by,  and  conso- 
nant to  the  true  liglit  of  nature,  or  natural  reason,  is  to  be  ac- 
counted of  divine  right  in  matters  of  religion.  Hence  two  things 
are  to  be  made  out  by  Scripture.  1.  What  is  meant  by  the  true 
light  of  nature.  2.  Ilow  it  may  be  proved,  that  what  things  in 
religion  are  evident  by,  or  consonant  to  this  true  ligiit  of  nature, 
are  of  divine  right. 

I.  For  the  first,  What  is  meant  by  the  true  light  of  nature,  or 
natural  reason  ?  Thus  conceive.  Tiie  light  of  nature  may  be 
considered  two  ways.  1.  As  it  was  in  man  before  the  fall,  and 
so  it  was  that  image  and  similitude  of  God,  in  which  man  M-as  at 
first  created.  Gen.  i.  20,  27,  or  at  least  part  of  that  image  ; 
which  imago  of  (lod,  and  light  of  nature,  was  con-created  with 
man,  and  was  perfect :  viz.  so  perfect  as  the  sphere  of  humanity 
and  state  of  innoeency  did  require  ;  there  was  no  sinful  darkness, 
crookedness,  or  imperfection  in  it  ;  and  whatsoever  was  evident 
by,  or  consonant  to  this  pure  and  perfect  light  of  nature,  in  re- 
spect either  of  theory  or  practice,  was  doubtless  of  divine  right, 
because  correspondent  to  that  divine  law  of  God's  image  naturally 
engraved  in  Adam's  heart.  But  man  being  lapsed,  this  will  not 
be  now  our  question,  as  it  is  not  our  case.  2.  As  it  is  now  in 
jiian  after  the  fall.  The  light  of  nature  and  image  of  God  in 
man  is  not  totally  abolished  and  utterly  razed  by  the  fall  ;  there 
remain  still  some  relics  and  fragments  thereof,  some  glimmer- 
ings, dawnings,  and  common  principles  of  light,  both  touching 
piety  to  God,  equity  to  man,  and  sobriety  to  a  man's  self,  &c.,  as 
is  evident  by  comparing  tlicsc  places,  Psal.  xix.  1,  2,  Arc,  Acts 


DF  CHURCH  GOVERNMENT.  05 

Xlv.  17,  and  xvii.  27,  28;  Rom.  i.  18-21,  and  ii.  12,  14,  15; 
2  Cor.  V.  1 :  in  which  places  it  is  plain,  1.  That  the  book  of  the 
creature  is  able  (without  the  scriptures,  or  divine  revelations)  to 
make  known  to  man  much  of  God,  his  invisible  Godhead  and  at- 
tributes. Psalm  xix.  1,  2,  &c.  ;  Acts  xiv.  17,  and  xvii.  27,  28  ; 
yea,   so  far  as   to   leave   them  without  excuse,  Rom.  i.   18-21. 

2.  That  there  remained  so  much  natural  light  in  the  minds  even 
of  tllfe  heathens,  as  to  render  them  capable  of  instruction  by  the 
creature  in  the  invisible  things  of  God  ;  yea,  and  that  they  actu- 
ally in  some  measure  did  know  God,  and  because  they  walked 
not  up  to  this  knowledge,  were  plagued,  Rom.  i.  18-21,  24,  &c. 

3.  That  the  work  of  the  law  (though  not  the  right  ground,  man- 
ner,  and  end  of  that  work,  which  is  the  blessing  of  the  new  cove- 
nant, Jer.  xxxi.  33  ;  Heb.  viii.  10)  was  materially  written  in 
some  measure  in  their  hearts.  Partly  because  they  did  by  nature 
without  the  law  the  things  contained  in  the  law,  so  being  a  law  to 
themselves,  Rom.  ii.  14,  15;  partly,  because  they  by  nature  forbore 
some  of  those  sins  which  were  forbidden  in  the  law,  and  were 
practised  by  some  that  had  the  law,  as  2  Cor.  v.  1  ;  and  partly, 
because  according  to  the  good  and  bad  they  did,  &:c.,  their  con- 
science did  accuse  or  excuse,  Rom.  ii.  15.  Now  conscience  doth 
not  accuse  or  excuse  but  according  to  some  rule,  principle,  or 
law  of  God,  (which  is  above  the  conscience,)  or  at  least  so  sup- 
posed to  be.  And  they  had  no  law  but  the  imperfect  characters 
thereof  in  their  own  hearts,  which  were  not  quite  obliterated  by 
the  fall.  Now  so  far  as  this  light  of  nature  after  the  fall,  is  a 
true  relic  of  the  light  of  nature  before  the  fall,  that  which  is  ac- 
cording to  this  light  may  be  counted  of  divine  right  in  matters  of 
religion,  which  is  the  next  thing  to  be  proved. 

For  the  second,  how  it  may  be  proved  that  what  things  in  reli- 
gion are  evident  by,  or  consonant  to  this  true  liglit  of  nature,  are 
of  divine  right.     Thus  briefly, 

1.  Because  that  knowledge  which  by  the  light  of  nature  Gen- 
tiles have  of  the  invisible  things  of  God,  is  a  beam  of  divine  light, 
as  the  apostle,  speaking  of  the  Gentiles'  light  of  nature,  saith, 
That  which  may  be  known  of  God  is  manifest  in  them — for  God 
hath  showed  it  to  them.  For  the  invisible  things,  &c.,  Rom.  i. 
19,  20.  God  himself  is  the  Fountain  and  Author  of  the  true 
light  of  nature  ;  hence  some  not  unfitly  call  it  the  divine  light  of 
nature,  not  only  because  it  hath  God  for  its  object,  but  also  God 
for  its  principle ;  now  that  which  is  according  to  God's  manifest- 
ation, must  needs  be  of  divine  right. 

.  2.  Because  the  Spirit  of  God  and  of  Christ  in  the  New  Testa- 
ment is  pleased  often  to  argue  from  the   light  of  nature  in  con- 
demning of  sin,  in  commending  and  urging  of  duty,  as  in  the  cage 
3 


20  THE  DIVINE  RIGHT 

of  the  incostuous  Corinthian  ;  "  It  is  reportotl  commonly,  that  ther«^ 
is  fornication  among  you,  and  sucli  fornication  as  is  not  so  much 
as  named  among  the  Gentiles,"  (who  had  only  the  light  of  nature 
to  guide  them,)  1  Cor.  v.  1 .  In  case  of  the  habits  of  men  and 
women  in  their  public  church  assemblies,  that  women's  heads 
should  be  covered,  men's  uncovered  in  praying  or  prophesying. 
"  Judge  in  yourselves,  is  it  comely  that  a  woman  pray  untc^God 
uncovered  ?  Doth  not  even  nature  itself  leaoh  you,  that  if  a  man 
hath  long  hair,  it  is  a  shame  to  him  ?  but  if  a  woman  have  long 
hair  it  is  a  glory  to  her,"  &c.,  1  Cor.  xi.  13-15.  Here  the  apos- 
tle appeals  plainly  to  the  very  light  of  nature  for  the  regulating 
and  directing  of  their  habits  in  church  assemblies;  and  thus,  in 
case  of  praying  or  prophesying  in  the  congregation  in  an  unknown 
tongue,  (unless  some  do  interpret,)  he  strongly  argues  against  it 
from  the  light  of  nature,  1  Cor.  xiv.  7-11,  and  afterwards  urges 
that  women  be  silent  in  their  churches,  from  the  natural  uncome- 
lincss  of  their  speaking  there,  for  it  is  a  shame  for  women  to  speak 
in  the  church,  1  Cor.  xiv.  34,  35. 

Now,  if  the  Spirit  of  God  condemn  things  as  vicious,  and  com- 
mend things  as  virtuous  from  the  ligiit  of  nature,  is  there  not  divine 
rigiit  in  the  light  of  nature  ?  May  we  not  say,  thai  which  is  re- 
pugnant to  the  light  of  Ucature  in  matters  of  religion,  is  condemned 
by  divine  right ;  and  what  is  correspondent  to  tlie  light  of  nature, 
is  prescribed  by  divine  riglit  ?  And  if  not,  where  is  tiie  strength  or 
force  of  this  kind  of  arguing  from  the  light  of  nature? 

Conse{|uently,  in  the  i)resent  case  of  chtirch  government,  that 
which  is  agreeable  to  tiie  true  liglit  of  jiature,  must  needs  be  con- 
fessed to  be  of  divine  right.  Though  the  light  of  nature  be  but 
dim,  yet  it  will  lend  some  help  in  tiiis  particular:  e.  g.  the  light 
of  nature  teaches,  1.  That  as  every  society  in  the  world  hath  a 
distinct  government  of  its  own  within  itself,  without  which  it  could 
not  subsist,  so  must  the  Cluirch,  which  is  a  society,  have  its  own 
distinct  government  within  itself,  without  which  it  cannot  subsist 
more  than  any  other  society.  2.  That  in  all  matters  of  differ- 
ence  the  lesser  number  in  every  society  should  give  way  to,  and 
the  matters  controverted  be  determined  and  concluded  by  the 
major  part ;  else  there  would  never  be  an  end  :  and  why  not  so 
in  the  Church?  3.  Tiiat  in  every  ill  administration  in  inferior 
societies  the  parties  aggrieved  should  have  liberty  to  appeal  from 
them  to  superior  societies,  that  equity  may  take  place  ;  and  why 
not  from  inferior  to  superior  church  asse^nblies? 


OF  CHURCH  COVER N:\IE NT.  27 


CHAPTER  IV. 

II.   Of  a  Divine  Right  hij  ohligatory  Scripture  Examples. 

II.  By  obligatory  scripture  examples  (which  God's  people  are 
bound  to  follow  and  imitate)  matters  of  religion  become  of  divine 
right,  and  by  the  will  and  appointment  of  Jesus  Christ,  by  whose 
Spirit  those  examples  were  recorded  in  Scripture,  and  propounded 
for  imitation  to  the  saints.  The  light  of  nature  in  this  case  helps 
something  ;  but  the  light  of  obligatory  scripture  examples  helps 
much  more,  as  being  more  clear,  distinct,  and  particular.  We 
say  scripture  examples  ;  for  only  these  examples  are  held  forth 
to  us  by  an  infallible,  impartial,  divine  hand,  and  those  scripture 
exanlplcs  obligatory,  or  binding  ;  for  there  are  many  sorts  of 
scripture  examples  that  oblige  not  us  to  imitation  of  them,  being 
written  for  other  uses  and  purposes. 

Great  use  is  to  be  made  of  such  examples  in  matters  of  reli- 
gion, and  particularly  in  matters  of  church  government,  for  the 
clearing  of  the  divine  right  thereof;  and  great  opposition  is  made 
by  some  against  the  binding  force  of  examples,  especially  by  men 
of  perverse  spirits,  (as  too  many  of  the  Erastian  party  are  ;) 
therefore  it  will  be  of  great  consequence  to  unfold  and  clear  this 
matter  of  scripture  examples,  and  the  obliging  power  thereof,  that 
we  may  see  how  far  examples  are  to  be  a  law  and  rule  for  us  by 
divine  right.  In  general,  this  proposition  seems  to  be  unques- 
tionable, that  whatsoever  matter  or  act  of  religion  Jesus  Christ 
makes  known  to  his  Church  and  people,  by  or  under  any  binding 
scripture  example,  that  matter  or  act  of  religion  so  made  known, 
is  of  divine  right,  and  by  the  v>-ill  and  appointment  of  Jesus 
Chrtst.  But  to  evince  this  more  satisfactorily,  these  several  par- 
ticulars are  to  be  distinctly  made  good  and  manifested  :  1.  That 
some  scripture  examples  are  obligatory  and  binding  on  Christians 
in  matters  of  religion.  2.  Which  are  those  obligatory  scripture 
examples  ?  These  things  being  made  out,  we  shall  see  with 
what  strength  scripture  examples  hold  forth  a  divine  right  to  us 
in  the  mysteries  of  religion,  and  particularly  in  church  govern- 
ment. 

I.  That  some  scripture  examples  in  matters  of  religion  are 
obligatory  on  Christians,  as  paltcrns  and  rules,  which  they  are 
bound  in  conscience  to  follow  and  imitate,  is  evident, 

1.  By  the  divine  intention  of  the  Spirit  of  God,  in  recording 
and  propounding  of  examples  in  Scripture  :  for  he  records  and 
propounds  them  for  this  very  end,  that  they  may  be  imitated. 


29  THE  riVINE  RIGHT 

Thus  Christ's  humility,  in  washing  the  feet  of  his  disciples,  was 
intentionally  propounded  as  an  obligatory  example,  binding  both 
the  disciples,  and  us  after  ihem,  to  perform  the  meanest  offices  of 
love  in  humility  to  one  another.  "  If  I  then,  your  Lord  and 
Master,  have  washed  your  feet,  ye  ought  also  to  wash  one  an- 
other's feet.  For  I  have  given  you  an  example,  that  ye  should 
do  as  I  have  done  to  you,"  John  xiii.  4,  &:c.,  13-15.  Thus 
Christ's  suffering  with  innocence  and  unprovoked  patience,  not 
revilinor  again,  &c.,  is  purposely  propounded  for  all  Chri.stians  to 
imitate,  and  they  are  bound  in  conscience  as  well  as  they  can  to 
follow  it — "  Christ  suffered  for  us,  leaving  us  an  example,  that 
ye  should  follow  his  steps,"  &c.,  1  Pet.  ii.  21-23.  Hence,  the 
apostle  so  urges  the  example  of  Christ  for  the  Corinthians  to  fol- 
low in  their  bounty  to  the  poor  saints,  yea,  though  to  their  own 
impoverishing,  "  For  you  know  the  grace  of  our  Lord  Jesus 
Christ,  that  though  he  was  rich,  yet  for  your  sakcs  he  became 
poor,  that  3-e  through  his  poverty  might  be  rich,"  2  Cor.  viii.  0. 
Nor  was  the  example  of  Christ  only  written  for  our  imitation ; 
but  the  examples  of  the  apostles  also  in  the  primitive  churches 
were  intentionally  left  upon  record  for  this  end,  that  they  might 
be  binding  patterns  for  us  to  follow  in  like  cases  in  after  ages. 
And  in  particular,  this  seems  to  be  one  singular  ground,  scope, 
and  intention  of  Christ's  Spirit  in  writing  the  history  of  the  Act« 
of  the  Apostles,  that  the  apostles'  acts  in  the  primitive  churches 
might  be  our  rules  in  successive  churches.  For,  1.  Though  thi« 
book  contain  in  it  many  things  dogmatical,  that  is,  divers  doctrines 
of  the  apostles,  yet  it  is  not  styled  the  book  of  the  doctrine,  but 
of  the  Acts  of  the  Apostles,  that  we  may  learn  to  act  as  they 
acted.  This  being  one  main  difference  between  profane  and  sa- 
cred  histories  ;  those  are  for  speculation,  these  also  for  admonition 
and  imitation,  1  Cor.  x.  11.  The  history,  therefore,  of  the  Acts 
propounds  examples  admonitory  and  obligatory  upon  us,  that  we 
should  express  like  acts  in  like  cases.  2.  Luke  (the  penman  of 
the  Acts)  makes  such  a  transition  from  liis  history  of  Christ,  to 
this  history  of  Christ's  apostles,  as  to  unite  and  knit  them  into 
one  volume,  Acts  i.  1  ;  whence  we  are  given  to  understand,  that 
if  the  Church  wanted  this  history  of  the  apostles,  she  should  want 
that  perfect  direction  which  the  Spirit  intended  for  her :  as  also 
that  this  book  is  useful  and  needful  to  her  as  well  as  the  other. 
3.  In  the  very  front  of  the  Acts  it  is  said,  that  Christ  after  his 
resurrection  (and  before  his  ascension)  gave  commandments  io  the 
apostles — and  spake  of  the  things  pertaining  to  tfie  kingdom  of 
God,  Acts  i.  2,  3  ;   viz.  of  the  polity  of  the  Church,  say  some.* 

*  R.  Park,  de  Polit  Eccl.  1.  2,  cap.  45. 


OF  CHURCH  GOVEKN.MEXT. 


29 


Of  the  kingdom  of  grace,  say  others.*  Judicious  Calvinf  inter- 
prets  it  partly  of  churcli  i^'overnment.  saying,  Luke  admonisheth 
us,  that  Clirist  did  not  so  depart  out  of  tlie  world,  as  to  cast  off  all 
care  of  us  :  for  by  tliis  doctrine  he  shows  that  he  hath  constituted 
a  perpetual  government  in  his  Church.  Therefore  Luke  signifies, 
tiiat  Christ  departed  not,  before  he  had  provided  for  his  Church's 
government.  Now  those  expressions  are  set  in  the  frontispiece, 
to  stamp  the  greater  authority  and  obligatory  power  upon  the  acts 
after  recorded,  being  done  according  to  Christ's  commandments  ; 
Christ  intending  their  acts  in  the  first  founding  of  his  kingdom 
and  polity  ecclesiastic  to  be  the  rule  for  after  churches.  "^  For 
what  Christ  spoke  of  his  kingdom  to  the  apostles  is  like  that, 
"  What  I  say  to  you,  I  say  to  all,"  Matt.  xiii.  37,  as  what  was 
said  to  the  apostles  touching  preaching  and  baptizing,  remitting 
and  retaining  of  sins,  was  said  to  all  the  apostles'  successors, 
"to  the  end  of  the  world,"  John  xx.  21,  23,  with  Matt,  xxviii. 
18-20. 

2.  By  God's  approving  and  commending  such  as  were  follow. 
ers  not  only  of  the  doctrine,  but  also  of  the  examples  of  the  Lord, 
his  apostles,  and  primitive  churches  ;  *'  And  ye  became  followers" 
(or  imitators)  "of  us  and  of  the  Lord,"  1  Thess.  i.  6,  7  ;  and 
again,  "  Ye,  brethren,  became  followers"  (or  imitators)  "of  the 
churches  of  God,  which  in  Judea  are  in  Christ  Jesus  :  for  ve 
also  have  suffered  like  things  of  your  own  countrymen,  even  as 
they  have  of  the  Jews,"  1  Thess.  ii.  14.  In  which  places  the 
Holy  Ghost  recites  the  Thessalonians  imitating  of  the  Lord,  of 
the  apostles,  and  of  the  churches,  to  the  praise  of  the  Thessalo- 
nians, by  which  they  are  given  to  understand  that  they  did  well, 
and  discharged  their  duty  in  such  imitations  :  for  God's  con- 
demning or  commending  any  thing,  is  virtually  a  prohibiting-  or 
])rcscribing  thereof. 

3.  By  the  Lord's  commanding  some  examples  to  be  imitated. 
Commands  of  this  nature  are  frequent.  In  general,  "  Beloved, 
imitate  not  that  which  is  evil,  but  that  which  is  good,"  3  John  11. 
In  particular,  1.  Imitating  of  God  and  Christ  ;  "  Be  ye,  therefore, 
followers  of  God  as  dear  children  :  and  walk  in  love,  as  Christ 
also  hath  loved  us,"  Eph.  v.  1,  2,  witii  Eph.  iv.  32.  "  He  that 
saith  he  abidetii  in  him,  ought  himself  also  to  walk,  even  as  he 
walked,"  1  John  ii.  6.  2.  Imitating  the  apostles  and  other  saints 
of  God.  "  1  beseech  you,  be  ye  imitators  of  me:  for  this  cause 
have  I  sent  unto  you  Timothy — who  shall  bring  you  into  remem- 
brance of  my  ways  which  be  in  Christ,"  1  Cor.  iv.  16,  17.  "Be 
ye  imitators  of  me,  even  as  I  also  am  of  Christ,"  1  Cor.  xi.  1. 

*  Malcolm,  Com,  iji  loco.  t  Calvin  in  loco, 

3* 


'6() 


THE  DIVINE  KIGHT 


*' Those  things  which  you  have  Ixjth  JearnecJ,  and  received,  and 
heard,  and  seen  in  rne,  do:  and  the  God  of  peace  fihall  be  with 
you,"  Phil.  iv.  9.  "  Be  not  slothful,  but  imitators  of  them  who 
through  faith  and  patience  inherit  the  promises,"  fleb.  vi.  12. 
*'  Whose  faith  imitate,  c<jn.sidering  the  end  of  their  conversation,'* 
Heb.  xiii.  7.  "  Take,  my  brethren,  the  prophets,  who  have 
spoken  in  the  name  of  the  Lord,  for  an  example"  (or  pattern)  "of 
suffering  aflliction,  and  of  patience,"  James  v.  10.  These  and 
like  divine  commands  infallibly  evidence  that  many  scripture  ex- 
amples are  obligatory,  and  do  bind  our  cotisciencc*  to  the  imitation 
of  them. 

4.  By  consent  of  orthodox  and  learned  writers,  both  ancient 
and  modern,  acknowledging  an  obligatory  force  in  some  scripture 
examples,  as  being  left  upon  record  for  our  imitation.  As  among 
others  Chrysostom,*  and  Greg.  Nyssen,f  well  observe. 

Among  modern  writers,  Mr.  Perkins  excellently  observes, 
This  is  a  rule  in  divinity,  that  the  ordinary  examples  of  the  godly 
approvefl  in  Scripture,  being  against  no  general  precept,  have  the 
ibrce  of  a  general  rule,  and  are  to  be  followed.  See  also  Pet. 
Martyr,  Calvin,  and  others. :|: 

II.  Thus,  it  is  clear  that  some  scripture  examples  are  obliga- 
tory. Now  (to  come  closer  to  the  matter)  consider  which  scrip- 
ture examples  are  obligatory.     1.  How  many  sorts  of  binding 

*  Chrys.  wl«I»cth — "  But,  O  that  there  had  not  want^vJ  one  that  would 
have  delivered  diligently  unto  us  the  history  of  the  afKw^lleH,  not  only  what 
they  wrote,  or  what  Ihcy  Hpake,  but  Ijow  they  behaved  llmnnclveH  throu}(h- 
out  their  wlicle  life,  both  what  they  did  eat,  and  wlien  they  did  cat,  when 
they  Bat,  and  whither  they  went,  and  what  they  did  every  day,  in  what  partH 
they  lived,  and  into  what  house  they  entered,  and  whither  ihey  Hailed,  and 
that  would  accurately  have  ex;>ounded  all  thinjf** ;  t>o  full  of  manifold  utility 
are  all  Ihinj^s  of  theirti." — Chrys,,  Arj^um.  in  Epiht.  ad  Philein,  And  tltse- 
where  he  alfirrneth, — "  Nor  bath  the  grace  of  the  Holy  Ghost  without  cauT 
left  unto  Wi  these  histories  written,  but  that  he  may  htir  us  up  to  the  iinilf) 
tion  and  emulation  of  tiucU  unspeakable  rnen.  For  when  we  hear  of  thin 
man's  patience,  of  that  man's  solK^rness,  of  another  man's  readhieeM  to  en- 
tertain strangers,  and  the  ntanifold  virtue  of  every  one,  and  how  every  one 
of  them  did  shine  and  becouic  ilIu«itfiouB,  we  arc  stirred  up  to  the  like  zeal," 
Chrya.in  G'su.xxi.  tii).      Ilomil.  57,  in  initio. 

t  "  For  this  cause,  therefore,  the  conversation  of  these  nio«t  excellent 
men  iu  accurately  related,  that  by  imitation  of  them  our  life  may  h<;  rightly 
led  on  to  that  which  is  good."--4jreg.  Nysscu,  lib.  de  Vita  Mots'm,  toin.  L. 
p.  170,  vid-  tot.  lib. 

}  Perkins  on  Matth.  vi,  JO,  8ee  him  also  on  Heh.  r.i.  G,  p,  28,  in  fol,  col. 
2,  13,  C,  &.C.,  and  on  Heb.  xl  '22,  p.  l.'il ,  col.  U,  ]),  and  notably  on  lith.  xii.  I, 
p. 200,  col.  2,  C,  D,  &.e.,  and  on  Uev.  ii,  I'J,  p.  Hl'.i,  col  J,  H,  and  his  Art  of 
Frophei-ying,  p,  (jf'tii,  rjA.  1  and  2.  Vide  Pel.  Martyr  in  lib.  .lud.  p.  2,  vol,  J, 
and  in  (Ojul  iv,  '23,  2-1,  And  Calvin  in  IJeb,  xii.  i  ;  and  in  Hem.  iv.  2U,  24, 
and  in  1  Pet,  i,  21,  (JLc. 


OF  CHURCH  GOVERNMENT.  31 

examples  are  propounded  to  us  in  Scripture.  2.  What  rules 
we  may  walk  by  for  finding  out  the  obligatory  force  of  such  ex- 
amples. • 

How  many  sorts  of  binding  examples  ai'e  propounded  unto  us 
in  Scripture,  and  which  are  those  examples  ?  Ans.  Tiiere  are 
principally  three  sorts,  viz :  Examples  of  God,  of  Christ,  of 
Christians. 

I.  Of  God.  The  example  of  God  is  propounded  in  Scripture  as 
obligatory  on  us  in  all  moral  excellencies  and  actions:  e.  g.  Matt. 
V.  44,  45,  43  ;  Eph.  v.  1  ;   1  Pet.  i.  14-16  ;   1  John  iv.  10,  11. 

II.  Of  Christ.  That  the  example  of  Christ  is  obligatory,  and 
a  binding  rule  to  us  for  imitation,  is  evident  by  these  and  like 
testimonies  of  Scripture,  JMatt.  xi.  29;  1  Cor.  xi.  11  ;  Eph.  v.  2, 
3,  25,  &c. ;  1  John  ii.  6  ;  1  Pet.  ii.  21-23.  "  If  I  then,  your 
Lord  and  Master,  have  washed  your  feet,  ye  ought  also  to  wash 
one  another's  feet.  For  I  have  given  you  an  example,  that 
ye  should  do  as  I  have  done  to  you,"  John  xiii.  14,  15.  In  this 
place  we  must  follow  the  reason  of  the  example,  rather  than  the 
individual  act,  viz:  after  Christ's  example,  we  must  be  ready  to 
perform  tlie  lowest  and  meanest  offices  of  love  and  service  to  one 
another. 

But  which  of  Christ's  examples  are  obligatory  on  Christians, 
will  better  appear,  by  distinguishing  the  several  sorts  of  Christ's 
actions.  Christ's  actions  were  of  several  kinds ;  and  to  imitate 
them  all  is  neither  needful,  nor  possible,  nor  warrantable.  Or- 
thodox writers  thus  rank  Christ's  actions  : 

1.  Some  of  Christ's  actions  were  of  divine  power  and  virtue  ; 
as  his  miracles,  turning  water  into  wine,  John  ii.  7,  &c. ;  walk- 
ing  on  the  sea,  Mark  vi.  48,  49  ;  dispossessing  of  devils  by  his 
word,  Mark  i.  27  ;  Luke  iv.  36  ;  curing  one  born  blind  with 
clay  and  spittle,  John  ix.  ;  healing  the  sick  by  his  word  or  touch, 
John  iv.  50  ;  Mark  vi.  56  ;  raising  the  dead  to  life  again,  as  John 
xii.  1  ;  Matt.  xi.  5  ;  Luke  vii.  22. 

2.  Some  were  acts  of  divine  prerogative,  as  sending  for  the 
ass  and  colt,  without  first  asking  the  owner's  leave,  Matt.  xxi.  2, 

3.  Some  mediatory,  done  by  him  as  Mediator,  Prophet,  Priest, 
and  King  of  his  Church:  e.  g.  inditing  the  Scripture,  called  there- 
fore the  word  of  Christ,  Col.  iii.  16  ;  laying  down  his  lifeybr  tJie 
sheep,  John  x.  15,  &c.  ;  giving  of  the  Spirit,  John  xx.  22  ;  Acts 
ii.  ;  appointing  of  his  own  officers,  and  giving  them  commissions, 
Eph.  iv.  7,  10,  11  ;  Matt.  x.  and  xxviii.  18-20  ;  instituting  of 
new,  and  thereby  abrogating  of  old  ordinances,  Matt,  xxviii.  18, 
19  ;  1  Cor.  xi.  23,  &c. 

4.  Some  accidental,  occasional,  incidental,  or  circumstantial, 


32  THE  DIVISE  EIGHT 

as  in  the  case  of  his  celebrating  his  supper,  that  it  wa»  at  oight, 

not  in  the  morning  ;  after  supper  not  before  ;  with  none  but  men, 
Dor»  but  ministers ;  with  unleavened,  not  with  leavened  bread, 
&c.  ;  these  circumstantials  were  accidentally  occasioned  by  the 
passover,  nature  of  his  family,  &c. 

5.  Some  acts  of  Christ  were  moral,  as  Matt.  xi.  29  ;  Eph.  v. 
2,  3,  25,  &c.  ;  or  at  least  founded  upon  a  nrionil  reason  and  foun- 
dation, as  John  xiii.  14, 15. 

To  imitate  Christ  in  his  three  first  sort  of  acts,  is  utterly  unlaw. 
ful,  and  in  part  impossible.  To  imitate  him  in  his  circumstantial 
acts  from  necessity,  were  to  make  accidentals  necessary,  and  hap- 
pily to  border  upon  superstition  ;  for,  to  urge  any  thing  above 
what  is  appointed,  as  absolutely  necessary,  is  to  urge  superstition; 
and  to  yield  to  any  thing  above  what  is  appointed,  as  simply  ne- 
cessary, were  to  yield  to  superstition.  But  to  imitate  CTirist  in 
his  moral  acts,  or  acts  grounded  upon  a  moral  reason,  is  our 
duty :  such  acts  of  Christ  ought  to  be  the  Christian's  rules. 

III.  Of  prophets,  apostles,  saints,  or  primitive  churches.  That 
their  examples  are  obligatory,  is  evident  by  these  places,  1  Cor. 
xi.  1  ;  Phil.  iv.  8,  9  ;  1  Pet.  lii.  4,  5,  6  ;  1  fhess.  i.  6,  and  U.  14  ; 
Heb.  xiii.  7  ;  James  v.  10,  11  ;  3  John  11. 

Which  of  their  examples  are  obligatory,  may  be  thus  resolved, 
by  distinguishing  of  their  actions. 

1.  Some  were  sinful ;  written  for  our  caution  and  admonition, 
not  for  our  imitation :  as  1  Cor.  x.  5,  6,  10,  12.  That  neither 
the  just  be  lifted  up  into  pride  by  security,  nor  the  unjust  be 
hardened  against  the  medicine  through  despair.  See  the  fourth 
rule  following. 

2.  Some  were  heroical ;  done  by  singular  instinct  and  instiga- 
tion of  the  Spirit  of  God  ;  as  divers  acts  may  be  presumed  to  be, 
(though  we  read  not  the  instinct  clearly  recorded:)  as,  Elias's 
calling  for  fire  from  heaven,  2  Kings  i.  10 ;  which  the  very  apos- 
tles might  not  imitate,  not  having  his  spirit,  Luke  ix.  54,  55; 
Phinehas's  killing  the  adulterer  and  adulteress.  Numb.  xxv. 
7,  8  ;  Samson's  avenging  himself  upon  his  enemies  by  bis  own 
death,  Judges  xvi.  30,  of  which,  saith  Bernard,  if  it  be  defended 
not  to  have  been  his  sin,  it  is  undoubtedly  to  be  believed  he  had 
private  counsel,  viz.  from  God,  for  his  fact ;  David's  fighting  with 
Goliath  of  Gath  the  giant,  hand  to  hand,  1  Sam.  xvii.  32,  dec., 
which  is  no  warrant  for  private  duels  and  quarrels.  Such  heroic 
acts  are  not  imitable  but  by  men  furnished  with  like  heroic  spirit, 
and  instinct  divine. 

3.  Some  were  by  special  calling,  and  singular  extraordinary 
dispensation  :  as  Abraham's  call  to  leave  his  own  country  for 
pilgrimage  in  Canaan,  Gen.  xii.  1,  4,  which  is  no  warrant  for 


OF  CHURCH  GOVER^'MExNT.  3;j 

popish  pilgrimages  to  the  holy  land,  &c.  ;  Abraham's  attempts, 
upon  God's  special  trying  commands,  to  kill  and  sacrifice  his  son, 
Gen.  xxii.  10,  no  warrant  for  parents  to  kill  or  sacrifice  their 
children  ;  the  Israelites  borrowing  of,  and  robbing  the  Egyptians, 
Exod.  xii.  35,  no  warrant  for  cozenage,  stealing,  or  for  borrowing 
with  intent  not  to  pay  again  :  compare  Rom.  xiii.  8  ;  1  Thess. 
iv.  6;  Psal.  xxxvii.  21  ;  the  Israelites  taking  usury  of  the  Ca- 
naanilish  strangers,  (who  were  destined  to  ruin  both  in  their  states 
and  persons,  Deut.  xx.  15-17,)  Deut.  xxiii.  20,  which  justi- 
fies neither  their  nor  our  taking  usury  of  our  brethren,  Lev.  xxv. 
36,  37 ;  Deut.  xxiii.  19,  20  ;  Neh.  v.  7,  10  ;  Psal.  xv.  5  ;  Prov. 
xxviii.  8  ;  Ezek.  xviii.  8,  13,  17,  and  xxii.  12;  John  Baptist's 
living  in  the  desert.  Mat.  iii.,  no  protection  for  popish  hermitage, 
or  proof  that  it  is  a  state  of  greater  perfection,  &c. 

4.  Some  were  only  accidental  or  occasional,  occasioned  by 
special  necessity  of  times  and  seasons,  or  some  present  appearance 
of  scandal,  or  some  such  accidental  emergency.  Thus  primitive 
Christians  had  all  things  common,  Acts  iv.  32,  but  that  is  no 
ground  for  anabaptistical  community.  Paul  wrought  at  his  trade 
of  tent-making,  made  his  hands  minister  to  his  necessities,  Acts 
XX.  34  ;  would  not  take  wages  for  preaching  to  the  church  of 
Corinth,  2  Cor.  xi.  7-9  ;  but  this  lays  no  necessity  on  ministers  to 
preach  the  gospel  gratis,  and  maintain  themselves  by  their  own 
manual  labors,  except  when  cases  and  seasons  are  alike,  Gal.  vi. 
6-8  ;   1  Cor.  ix.  6-13  ;   1  Tim.  v.  17,  18. 

5.  Some  were  of  a  moral  nature,  and  upon  moral  grounds, 
wherein  they  followed  Christ,  and  we  are  to  follow  them,  1  Cor. 
xi.  1;  Phil.  iv.  8,  9,  and  other  places  forementioned  ;  for,  what- 
soever actions  were  done  then,  upon  sucfi  grounds  as  are  of  a 
moral,  perpetual,  and  common  concernment  to  one  person  as  well 
as  another,  to  one  church  as  well  as  another,  in  one  age  as  well 
as  another,  those  actions  are  obligatory  on  all,  and  a  rule  to  after 
generations.  Thus  the  baptizing  of  women  in  the  primitive 
churches.  Acts  viii.  12,  and  xvi.  15,  though  only  the  males 
were  circumcised  under  the  Old  Testament,  is  a  rule  for  our 
baptizing  of  women  as  well  as  men,  they  being  all  one  in  Christ, 
Gal.  iii.  28.  So  the  admitting  of  infants  to  the  first  initiating 
sacrament  of  the  Old  Testament,  circumcision,  because  they  with 
their  parents  were  accounted  within  the  covenant  of  grace  by 
-(Tod,  Gen.  xvii.,  is  a  rule  for  us  now  to  admit  infants  to  the  first 
initiating  sacrament  of  the  New  Testament,  baptism,  because 
infants  are  federally  holy,  and  within  the  covenant  with  their  be- 
lieving parents  now,  as  well  as  then,  Rom.  xi.  16  ;  1  Cor.  vii.  14; 
Col.  ii.  11,  12.  Thus  the  baptizing  of  divers  persons  formerly, 
though  into  no  particular  congregation,  nor  as  members  of  any 


31 


TiiL  UIVISE  iUGUT 


particular  congregation,  as  the  eunuch,  Acts  viii. ;  Lydia,  Acts 
xvi.  ;  the  jailer,  Acts  x\  i. ;  because  it  was  sufficient  they  were 
baptized  into  that  one  general  visible  Ixxiy  of  Christ,  1  Ojr.  xii. 
12,  13,  is  a  rule  for  us  wliat  to  do  in  like  cases  upon  the  same 
common  ground.  Thus  the  Church's  practice  of  preaching  the 
word,  and  breaking  bread  on  the  first  day  of  the  week,  Acts  xx. 
7,  6ic.,  is  our  rule  for  sanctifying  the  Lord's  day,  by  cel<;bratijjg 
the  word,  sacraments,  and  other  holy  ordinances,  at  tl>ese  times. 
And  in  like  manner,  the  primitive  practices  of  ordaining  preach- 
ing presbyters,  by  laying  on  of  hands,  1  Tim.  iv.  14  ;  2  Tim.  i. 
fi ;  Acts  xiii.  J3  ;  of  governing  all  the  congregations  of  a  city  by 
one  common  presbytery,  in  which  respect  they  are  all  called  by 
the  name  of  one  church,  as  the  church  of  Jerusalem.  Acts  vlii.  1, 
and  XV.  4;  the  church  of  Antioch,  Acts  xiii.  1,  and  xi.  25,  20; 
the  church  of  Corinth,  1  Cor.  i.  2,  2  Cor.  i.  1 ;  which  had  churches 
in  it,  1  Cor.  xiv.  34.  Of  healing  common  scandals  and  errpr«, 
troubling  divers  presbyterial  churches  by  the  authoritative  decrees 
of  a  synod,  maJe  up  of  members  from  divers  presbyterial  churchcK, 
as  Acts  XV.,  and  such  like,  are  our  rules  in  like  particulars, 
which  the  Lord  hath  left  for  our  direction,  the  same  grounds  of 
such  actions  reaching  us  as  well  as  them. 

No'A  this  last  kind  of  examples  are  those  which  we  are,  by 
divers  divine  commands,  especially  enjoined  to  follow  ;  and  there- 
fore such  examples  amount  to  a  divine  right  or  institution  ;  and 
what  we  ought  to  do  by  virtue  of  such  binding  examples  is  of 
divine  right,  and  by  the  will  and  appointment  of  Jesus  Christ. 

What  discriminatory  notes  or  rules  may  we  walk  by,  for  find- 
ing out  the  obligatory  force  of  scripture  examples;  and  what 
manner  of  examples  th^se  be  ?  For  discovery  hereof,  take  these 
ensuing  general  rules  : 

1.  Those  example*;  in  Scripture,  which  the  Spirit  of  Christ 
commands  us  to  imitate,  are  undoubtedly  obligatory.  Such  are 
the  moral  examples  of  God,  Christ,  a{>o«tles,  prophets,  saints,  and 
churches,  recorded  in  Scripture,  with  command  to  follow  them, 
JCpli.  iv.  32,  and  v.  1,  2  ;  1  John  ii.  0  ;  1  Cor.  xi.  1  ;  Phil.  iv.  6  ; 
Heb.  vi.  12,  and  xiii.  7  ;  James  v.  10  ;  3  John  11. 

2.  Those  examples  in  Scripture,  which  the  Spirit  of  Chri*t 
commends  and  praises,  are  obligatory ;  his  commendings  are 
virtual  commandings  ;  and  we  ought  to  follow  whatsoever  is 
praiseworthy,  especially  in  Clod's  account,  Phil.  iv.  8.  9  ;  2  Cor.« 
X.  18.  Now  the  Spirit  of  Christ  commends  many  examples  to 
us  :  as,  Enoch's  imlkliig  with  God,  Gen.  v.  24  ;  Noah's  uprigh/- 
ness,  Gen.  vi. ;  Abraliam's  fa/th,  Rom.  iv.,  and  obedience,  Gen. 
xxii. ;  Lot's  znal  ogainsl  Sodom's  sins,  2  Pet.  ii.  9  ;  Job's  patience^ 
James  v.  10,  11.     And  in  a  word,  all  the  examples  of  the  saints, 


OF  CHURCH  GOVERNiMENT.  35 

which  the  Lord  approves  and  speaks  well  of;  as  Heb.  xi.  ;  1  Pet. 
jii.  5,  6  :  together  with  all  such  examples,  whose  imitation  by 
others  is  commended  in  Scripture  ;  as,  1  Thess.  i.  G,  7,  and 
ii.  14. 

3.  Those  examples  in  Scripture  are  obligatory,  whose  ground, 
reason,  scope,  or  end,  are  obligatory,  and  of  a  moral  nature,  and 
as  much  concern  one  Christian  as  another,  one  church  as  another, 
one  time  as  another,  &c.,  whether  they  be  the  examples  under 
the  Old  or  New  Testament.  Thus  the  example  of  the  church  of 
Corinth,  in  excommunicating  the  incestuous  person,  because  he 
was  a  wicked  person — and  lest  ho  should  leaven  ike  tvhole  lump  ; 
and  that  they  might  keep  the  evangelical  passover  sincerely,  and 
for  that  tliey  had  power  to  judge  I  hem  ici/hin  ;  and  that  his  "  flesh 
miglit  be  destroyed,  and  his  spirit  saved  in  the  day  of  the  Lord 
Jesus,"  1  Cor.  v.  5-8,  11-13:  whicii  grounds  and  ends  being 
moral,  oblige  us  to  use  the  like  remedy  against  all  wicked  and 
scandalous  persons. 

4.  Tiiose  acts  which  are  propounded  in  Scripture  as  patterns 
or  examples,  that  we  should  act  the  like  good,  or  avoid  the  like 
ill,  are  an  obligatory  law  to  us.  There  is  an  example  of  caution, 
and  an  example  of  imitation. 

Thus  in  reference  to  well-doing,  or  suffering  for  well-doino-,  the 
examples  of  Christ,  his  apostles,  and  other  saints,  are  propounded 
as  patterns  to  write  after,  as  John  xiii.  14,  15  ;  Heb.  xi.  tot.  with 
Ileb.  xii.  1,  with  such  a  cloud  of  wilnesses.  This  verse  is  as  the 
epilogue  of  the  former  chapter,  (saith  the  learned  Calvin,)  show- 
ing to  what  end  the  cataloirue  of  saints  was  reckoned  up,  who 
under  the  law  excelled  in  faith,  viz  :  that  every  one  may  fit  him- 
self to  imitate  them.  Anotlier  adds,*  He  calls  them  a  cloud, 
whereby  we  may  be  directed  ;  in  allusion  to  that  cloud  that  went 
before  Israel  in  the  wilderness,  to  conduct  them  to  the  land  of 
Canaan.     See  also  1  Pet.  ii.  21-23;  James  v.  10. 

Thus  also,  in  reference  to  ill-doing,  that  it  may  be  avoided  by 
us,  the  bad  examples  of  saints  and  others  are  laid  before  us  as 
warnings  and  cautions  to  us,  binding  us  to  eschew  like  evils, 
1  Cor.  x.  5,  6,  11.  "Now  these  things  were  our  examples,  to 
the  intent  we  should  not  lust  after  evil  things,  as  they  also  lusted. 
Now  all  these  tilings  happened  unto  them  for  examples,"  <S:c., 
Jude  7. 

5.  Those  acts  of  saints  or  Christians,  which  were  done  by 
them  as  saints  and  Christians,  are  obligatory  upon,  and  to  be 
followed  by  all  Christians;  but  those  acts  which  are  done  by 
magistrates,  prophets,  apostles,  ministers,  &c.,  only  as  such,  are 


*  Park,  de  Pol.  Eccl.  I  2,  c.  42. 


36  THE  DIVINE  RIGHT 

only  obligatory  on  such  as  have  like  offices,  not  on  all ;  accord- 
ing to  the  maxim,  that  which  agrees  to  any  thing  as  such,  agrees 
to  every  thing  that  is  such.  Thus  James  urges  the  example  of 
Ellas  in  praying,  James  v.  17.  Paul  presses  the  example  of 
Abraham  in  being  justified  by  believing,  Rom.  iv.  23,  24,  Peter 
prescribes,  as  a  pattern  to  wives,  the  example  of  Sarah,  and 
other  holy  women  of  old,  for  "  adorning  themselves  with  a  meek 
and  quiet  spirit, — being  in  subjection  to  their  own  husbands," 
1  Pet.  iii.  4-6. 

6.  Those  acts  that  were  commonly  and  ordinarily  done,  are 
ordinarily  to  be  imitated  ;  as,  baptizing  in  jvater  onJy,  and  not  in 
any  other  element,  was  the  ordinary  practice  of  the  New  Testa 
ment,  Matt.  iii.  11,  16  ;  Mark  i.  6,  10  ;  Luke  iii.  16  ;  John  i. 
26,  31,  33 ;  Acts  i.  5,  and  viii.  36,  38,  and  x.  47,  and  xi.  16 ; 
and  by  that  practice  we  are  obliged  to  baptize  in  water  only. 
Joining  of  many  Christians  together  in  receiving  the  Lord's  sup- 
per was  an  ordinary  practice,  Matt.  xxvi.  20,  26,  27  ;  Acts  ii.  42, 
and  XX.  7,  &:c. ;  1  Cor.  xi.  20,  and  by  us  ordinarily  to  be  imita- 
ted ;  how  else  is  it  a  communion  ?   1  Cor.  x.  16,  17. 

But  such  acts  as  were  done  only  upon  special  causes  or  sin- 
gular  reasons,  are  only  to  be  imitated  in  like  cases.  Thus  Christ 
argues  from  a  like  special  cause,  that  he  was  not  to  do  miracles 
at  Nazareth  without  a  call,  as  he  did  in  other  places  where  he 
had  a  call  of  God ;  from  the  particular  example  of  Elijah  and 
Elisha,  who  only  went  to  them  to  whom  God  called  them,  Luke 
ix.  25-27 ;  so  he  proves  that  in  like  case  of  necessity  it  was  law- 
ful for  his  disciples  on  the  sabbath-day  to  rub  ears  of  corn  and 
eat  them,  &c.,  from  David's  example  of  eating  show-bread  when 
he  had  need.  Matt.  xii.  1-5. 

7.  Those  acts  that  were  done  from  extraordinary  calling  and 
gifts,  are  to  be  imitated  (in  regard  of  their  special  way  of  acting) 
only  by  those  that  have  such  extraordinary  calling  and  gifts. 
Christ  therefore  blames  his  apostles  for  desiring  to  imitate  Eli- 
jah's extraordinary  act  in  calling  for  fire  from  heaven,  &c., 
when  they  had  not  his  spirit,  Luke  ix.  54,  55.  Papists  are 
blameworthy  for  imitating  the  extraordinary  forty  days'  and 
nights'  fast  of  Moses,  Elijah,  and  Christ,  in  their  Lent  fast.  Pre- 
lates argue  corruptly  for  bishops'  prelacy  over  their  brethren  the 
ministers,  from  the  superiority  of  the  apostles  over  presbyters. 


OF  CHURCH  GOVEKNxMENT.  37 

CHAPTER  V. 

Of  a  Divine  Right  hy  Divine  Approbation. 

III.  By  divine  approbation  of  the  Spirit  of  Jesus  Christ  in  his 
word.  Whatsoever  in  matters  of  religion  hath  the  divine  appro- 
bation of  the  Spirit  of  Christ  in  the  Scriptures,  that  is  of  divine 
right,  and  by  the  will  and  appointment  of  Jesus  Christ.  God's 
approving  or  allowing  of  any  thing,  plainly  implies  that  it  is  ac- 
cording to  his  will  and  pleasure,  and  so  is  equivalent  to  a  divine 
institution  or  appointment  ;  for  what  is  a  divine  institution  or  law 
but  the  publishing  of  the  divine  will  of  the  legislator,  touching 
things  to  be  acted  or  omitted  ?  and  God  cannot  approve  any  thing 
that  is  against  his  will.  Contrariwise,  God's  disallowing  of  any 
thing,  plainly  implies  that  it  is  against  his  will,  and  so  of  divine 
right  prohibited,  and  unlawful.  God  allows  or  disallows  things 
not  because  they  are  good  or  evil  ;  but  things  are,  therefore,  good 
or  evil,  because  he  approves  or  disallows  them. 

Now  God  approves  or  disallows  things  divers  ways: 
1.  By  commending  or  discommending.  God  commended  king 
Josiah  for  his  zeal  and  impartiality  in  completing  of  the  reforma- 
tion of  religion,  1  Kings  xiii.  25.  This  is  a  rule  for  all  princes 
and  magistrates  how  they  should  reform.  The  angel  of  the  church 
of  Ephesus  is  commended,  for  not  bearing  of  those  that  were  evil, 
for  trying  and  detecting  the  false  apostles,  and  for  hating  the 
works  of  the  Nicolailans,  Rev.  ii.  2,  3,  6.  The  angel  of  the 
church  of  Pergamus  is  praised,  for  holding  fast  Christ's  name, 
and  not  denying  his  faith  in  places  of  danger,  and  days  of  deepest 
persecution.  Rev.  ii.  13  :  a  rule  for  all  pastors  and  churches, 
how  in  all  such  cases  they  should  carry  themselves.  God's 
commendings  are  divine  commandings.  On  the  contrary,  God 
dispraises  Ephesus.,  for  falling  from  her  first  love,  Rev.  ii.  4. 
Pergamus,  for  holding  the  doctrine  of  Balaam,  and  the  doctrine 
of  the  Nicolaitans,  Rev.  ii.  14,  15.  Thyatira,  for  tolerating  the 
false  prophetess  Jezebel,  to  teach  and  seduce  his  servants,  &;c., 
Rev.  ii.  20.  Laodicea,  because  she  was  neither  hot  nor  cold,  but 
lukewarm.  Rev.  iii.  15.  The  church  of  Corinth,  for  coming  to- 
gether in  public  assemblies,  not  for  better  but  for  worse,  by  reason 
of  schisms,  scandals,  and  other  disorders  about  the  Lord's  sup- 
per, 1  Cor.  xi.  17,  &c.  In  these  and  all  such  divine  discom- 
mendings  of  the  churches  for  their  corruptions,  all  succeeding 
churches  are  strongly  forbidden  the  like  corruptions:  God's  dis- 
praises are  divine  prohibitions.  Thus  good  church  ciders  are 
4 


53  THE  DIVINE  RIGHT 

comnienflcd  in  this  notion,  that  thoy  arc  ciders  ruling  well,  1  Tim. 
V.  17  ;  therefore,  that  ciders  in  tlic  clmrcii  should  rule,  and  rule 
well,  is  hy  this  coiiimondation  of  divine  riirjit. 

'i.  Hy  promising  and  ihrcatcning.  What  promise  did  God  ever 
make  to  any  act  or  performance,  wJiich  was  not  a  duty  ?  or  what 
Ihrcatcniris];  ajjainst  any  act  wiiich  was  not  a  sin  ?  He  promises 
to  thom  that  forsake  all  tor  Christ,  a  "  hundred-fold  now  in  this 
time,  and  in  the  world  to  come  eternal  life,"  Mark  x.  29,  80  j 
therefore  it  is  our  duty  to  forsake  all  lor  Christ.  He  promised 
to  ratify  in  heaven  liis  disciples'  sentences  of  building  or  loowig 
on  earth  ;  and  io  he.  with  thevi  whensoever  tico  or  three  of  them 
were  met  together  for  that  end.  Matt,  xvi,  19,  and  xviii.  18-20, 
and  John  x.\.  23.  Therefore  hindin^  and  loosing,  remitting  and 
retaining  of  sins,  and  meeting  together  for  that  end,  belong  to 
them  by  divine  right.  Ih;  j)romised  to  be  with  them  that 
baptize,  preach,  remit,  and  retain  sins  in  his  name,  &c., 
alwaijSy  to  the  cud  of  the  loor/d,  John  xx.  23  ;  with  Matt,  xxviii. 
18-20,  whicii  promise  shows,  that  these  works  and  employ- 
ments belong  to  all  succeeding  ministers  to  the  world's  end, 
as  well  as  to  the  apostles  hy  divine  right.  On  the  contrary, 
the  Lord  threatens  I''.phosns  for  decay  of  fust  love.  Rev.  ii. 
4,  5;  Perganms,  for  holding  false  doctrine,  Rev.  ii.  14,  15; 
Thyatira,  for  tolerating  of  Je/ebel  and  her  false  teaching,  (fee, 
Rev.  ii.  20,  21,  23;  and  Laodicea,  for  lukewarmness.  Rev.  iii. 
15,  16.  Therefore,  all  these  were  their  sins,  and  we  are  bound, 
even  by  this  divine  tiiroatcning,  to  avoid  the  like  by  a  divine 
warrant. 

3.  By  remunerating  or  rewarding  ;  whether  he  reward  with 
blessings  or  with  judgments.  With  blessings  God  rewarded  the 
Hebrew  mid  wives,  because  they  j)reserved  the  male  children  of 
Israel,  contrary  to  Pharaoh's  bloody  command  ;  God  made  them 
housefi,  Exod.  i.  17,  20,  21.  Jlc  will  have  the  elders  that  rule 
well  eounted  worthii  of  double  honor,  &c.  ;  i.  e.  rewarded  with  a 
bountiful,  plentiful  maintenance,  1  Tim.  v.  17.  Therefore,  their 
ruling  in  the  church  is  of  divine  right,  for  which  God  appoints 
such  a  good  reward.  Contrariwise,  with  judgments  God  re- 
warded king  Saul,  for  oflering  a  burnt-ollering  himself,  1  Sam. 
xiii.  12-14  ;  Uzzah,  for  touching  the  ark,  though  it  was  ready  to 
fall,  2  Sam.  vi.  6,  7  ;  and  king  U/.ziah,  for  going  into  tlie  temple 
to  burn  incense,  2  Chron.  xxvi.  10.  None  of  these  being 
priests,  yet  presuming  to  meddle  with  the  priest's  oflice.  A 
rule  for  all  persons,  being  not  church  ollicers,  yea,  though  they 
be  princes  or  supreme  magistrates,  that  they  are  hereby  warned 
l)y  the  divine  law,  not  to  usurp  church  authority  or  ollices  to 
themselves.     God  rewarded  the  Corinthians  with  the  judgments 


OF  CIIUKCH  GOVEllNMEx\T.  39 

C)f  weakness,  sickness,  and  death,  for  unworthy  receiving  of  the 
Lord's  supper,  1  Cor.  xi.  30.  So  that  this  is  a  divine  warning  for 
all  after  churches  against  unworthy  comrnunicatino-. 


CHAPTER    VI. 

IV.   Of  a  Divine  Right  hy  Dimne  Acts. 

IV.  By  divine  acts.  Whatsoever  matters  of  religion  were 
erected  in,  or  conferred  upon  the  Churcli  of  God,  by  God,  or  any 
person  of  the  blessed  Trinity,  and  are  left  recorded  in  tiie  Scrip- 
ture, they  are  of  divine  ri-ht,  by  the  will  and  appointment  of  .losus 
Christ.  Shall  divine  approbation,  yea,  shall  the  saints'  bindincr 
example  hold  forth  to  us  a  divine  right,  and  shall  not  the  divine 
actions  of  God,  Christ,  and  the  Spirit,  do  it  muclfmore  ?  Take 
some  instances  :  the  Lord's-day  sabbath,  under  the  New  Testa- 
ment, was  It  not  instituted  (the  seventh  day  being  changed  to  tho 
first  day  of  the  week)  by  the  acts  of  Christ,  having^'now  per- 
fected  the  si)intual  creation  of  the  new  world  ?  viz:  by  his  resur- 
rection  and  apparitions  to  his  disciples  on  that  day,  and  miracu- 
lous blessing  and  sanctifying  of  that  dav,  by  pouring  forth  the 
gifts  of  the  Holy  Ghost,  Acts  ii.,  all  which  were  secTonded  with 
the  apostolical  practice  in  tho  primitive  churches.  Acts  xx.  7, 
&c.  ;  1  Cor.  xvi.  1,  2.  And  do  not  the  churches  of  Christ  gen' 
erally  conclude  upon  these  grounds,  that  the  Lord's-day  sabbath 
IS  of  divine  warrant  ?  Thus  circumcision  is  abrogated  of  divine 
right,  by  Christ's  act,  instituting  baptism  instead  thereof,  Col.  ii. 
11,  12.^  The  passover  is  abolished  of  divine  right,  by  Christ 
himself,  our  true  passover,  helng  mcrijiccd  for  us,  1  Cor.  v.  7; 
and  the  Lord's  supper  being  instituted  a  memorial  of  Christ's 
death  instead  of  it.  Matt,  xxvi.,  Mark  xiv.,  Luke  xxii.  And  the 
whole  ceremonial  law  is  antiquated  and  made  void  by  Christ's 
death,  accomplishing  all  those  dark  types  ;  therefore  Christ,  im- 
mediately  before  his  yielding  up  the  ghost,  cried,  Tt  is  finished, 
John  XIX.  30.  See  Col.  ii.  14;  Eph.  ii.  14,  15;  aMi'shing  the 
km  of  commandments  in  ordinances,  Heb.  viii.  13,  and  x.  4,  5,  &c. 
Thus  by  Christ's  act  of  giving  the  keys  of  the  kingdom  of  heaven 
to  Peter  and  the  apostles,  Matt.  xvi.  19,  and  xviii.  18,  19,  the 
keys  belong  to  the  officers  of  the  church  by  divine  right.  By 
God's  act  of  setting  in  tlie  Church  some,  first  apostles,  &c.,  1  Cor. 
xii.  28,  all  those  officers  belong  to  the  general  visible  Church  by 
divine  right.     By  Christ's  act  of  bounty    upon    his  triumphant 


TilE  DIVINE  RIGHT 

ascension  into  l,eaven,  m  ghinggifis  lo  m.n,  fph- jv-  ^;  1 1 .  12  ; 
»1I  those  <;hurch  officers  being  Christ  s  gifts,  are  ot  dnme  rigni. 
F inallv  bv  he  Holv  Ghost^s  act,  in  setting  elders,  overseen 
over   the   flock,    Acts  xx.  29,   elders    are    such  overseers  by 


divine  right 


CHAPTER  VII. 

V.  Of  a  Diane  Bight  iy  Divine  Precepts. 

V  Finally,  and  primarily,  by  divine  precepts,  whatsoever  in 
matters  of  religion  is  commanded  or  forbidden  by  God  m  his 
wo  d  hat  is  accordingly  a  duty  or  sin,  by  divme  right:  as  the 
duties  of  the  whole  moral  law,  the  ten  words,  commanded  of 
r^T  Exod  XX  •  Deut.  v.  Believing  in  Christ,  commanded  of 
S,fjliii.'23.  The  plentiful  and  hono-.le —n^nanc* 
of  ministers,  commanded  of  God,  1  Tim.  v.  17,  18  ,1  Cor.  ix. 
ot  ministers  esteeming,  loving,  and 

obevinl  t'hefr'pasts  and  teachers'  commanded  of  God  1  Thcss. 
V  iV^Heb.  xiii.  7,  17.  Ministers'  diligence  and  fa.thfuln^, 
in  feeding  and  watching  over  their  flocks,  commanded  of  God, 
"cts  xx!28  ;  2  Tim.  iv.  1-3  ;  1  Pet.  iv.  1-3  ;  with  mnumerable 
corlnands  a^d  precepts  of  all  sorts  :  now  all  thmgs  so  command- 
ed  arevidentlv- of  d  vine  right,  and  without  gam.ay.ng,  granted 
on  all  hands,  even  by  Erastians  themselves.  But  the  question 
wiUbe,  how  far  we  shall  extend  this  head  o(  d,a,^  commands. 
For  clearness'  sake,  thus  distinguish,  thus  resolve  : 

God's  commands  are  either  immediate  or  mediate^    „,„^„n,1, 

1 .  Immediate  divine  commands :  as  those  which  G«d  p^f^ 

and  urges  ;  as  the  ten  commandments,  E.xod.  xx     Deut^v.,  and 

a  1  other  iiiunctions  of  his  in  his  word  positively  laid  down.     Of 

"commands,  the  apostle  saith,  "  I  command,  yet  not  L  but 

'^N'^owlLl'imVediale'commands  of  God,  in  regard  of  their 
manner  of  publishing  and  propounding,  are  either  explicit  or  im- 

''"l!' Explicit :  which  are  expressly  and  in  plain  terms  laid  down, 
as  the  letter  of  the  commandments  of  '^e  decalogue  Exodxx^ 
The  commands  of  Christ,  "  Feed  mv  lambs,  feed  my  h^^^^^ 
xxi. ;  "  Go,  disciple  ye  all  nations,  &c.,  Matt.  "''Y"  •  ^ "'  "' 
'his  in  rem;mbra'nce  of  me,"  -Matt,  xxvi ;  1  Cor,x,  23  24,  ic 
Now  whatsoever  is  expressly  commanded  of  God  m  pUm,  e».. 


OF  CHURCH  GOVERNMEInT.  4X 

dent  terms,  that  is  of  divine  right,  without  all  color  of  controversy. 
Only  take  this  caution,  the  divine  right  of  things  enjoined  by 
God's  express  command,  is  to  be  interpreted  according  to  the 
nature  of  the  thing  commanded,  and  the  end  or  scope  of  the 
Lord  in  commanding:  e,  g.  1.  Some  things  God  commands  mor- 
ally, to  be  of  perpetual  use;  as  to  honor  father  and  mother,  &c.  : 
these  are  of  divine  right  forever.  2.  Somethings  he  commands 
but  positively,  to  be  of  use  for  a  certain  season  ;  as  the  ceremo- 
nial administrations  till  Christ  should  come,  for  the  Jewish 
church,  and  the  judicial  observances  for  their  Jewish  polity;  and 
all  these  positive  laws  were  of  divine  right  till  Christ  abrogated 
them.  3.  Some  things  he  commands  only  by  way  of  trial,  not 
with  intention  that  the  things  commanded  should  be  done,  but  that 
his  people's  fear,  love,  and  obedience  may  be  proved,  tried,  &c. 
Thus  God  commanded  Abraham  to  oifcr  up  his  son  Isaac  for  a 
burnt-offering.  Gen.  xxii.  :  such  things  are  of  divine  right  only 
in  such  cases  of  special  infallible  command.  4.  Some  things  he 
commands  extraordinarily  in  certain  select  and  special  cases  :  as, 
Israel  to  horroio  jewels  of  the  Egyptians  to  roh  them,  without  inten- 
tion ever  to  restore  them,  Exod.  xi.  2,  &c.  The  disciples  to  go 
preach — yet  to  provide  neither  gold  nor  silver,  &;c.  Matt.  x.  7-10. 
The  elders  of  the  church  (while  miracles  were  of  use  in  tlie 
church)  to  anoint  the  sick  with  oil  in  the  name  of  the  Lord,  for 
their  recovery,  James  v.  14.  These  and  like  extraordinary  com- 
mands were  only  offeree  by  divine  right,  in  these  extraordinary 
select  cases,  when  they  were  propounded. 

1.  Implicit,  or  implied:  which  are  either  comprehensively 
contained  in  or  under  the  express  terms  and  letter  of  the 
command  ;  or,  consequentially,  are  deducible  from  the  express 
command. 

Comprehensively,  many  things  are  contained  in  a  command, 
that  are  not  expressed  in  the  very  letter  of  the  command,  'i'hus 
sound  interpreters  of  the  decalogue  generally  confess,  that  all 
precepts  thereof  include  the  whole  parts  under  the  general  term, 
and  God  wills  many  things  by  them  more  than  the  bare  words 
signify  :  e.  g.  in  negative  commands,  forbidding  sin,  we  are  to 
understand  the  positive  precepts  prescribing  the  contrary  duties; 
and  so,  on  the  contrary,  under  affirmative  commands,  we  are  to 
understand  the  negative  thereof:  thus  Christ  expounds  the  sixth 
commandment.  Matt.  v.  21-27,  and  ver.  43,  to  the  end  of  the 
chapter.  So  when  any  evil  is  forbidden,  not  only  the  outward 
gross  acts,  but  all  inward  acts  and  degrees  thereof,  with  all 
causes  and  occasions,  all  fruits  and  effects  thereof,  are  forbidden 
likewise  :  as,  under  killing,  provoking  terms,  rash  anger,  Matt. 
V.  21,  22;  under  adultery,  wanton  looks,  lustful  thoughts,  «^c., 
4* 


42  TIIEM\i:\E  KIGIIT 

Matt.  V.  27-30.     Now  all  things  comprelicnded   in  a  command 
(though  not  expressed)  are  of  divine  right. 

Consequentially,  many  things  arc  clearly  deduciblc  from  e:^- 
press  commands  in  Scripture,  by  clear,  unforced,  infallible,  and 
undeniable  consequence.  Now  what  things  are  commanded  by 
necessary  consequence,  they  arc  of  divine  right,  as  well  as  things 
in  express  terms  prescribed  :  c.  g.  in  the  case  of  baptism,  liave 
the  ordinary  ministers  of  the  New  Testament  any  punctual  ex- 
press  command  to  baptize?  yet,  by  consequence,  it  is  evident 
infallibly,  the  apostles  are  commanded  to  baptize,  and  the  promise 
is  made  to  them  by  Christ,  that  he  will  he  vuth  them  always  to  the 
end  of  the  world,  Matt,  xxviii.  18-20,  which  cannot  be  interpreted 
of  the  apostles'  persons  only  ;  for  they  were  not  to  live  till  the 
world's  end,  but  are  dead  and  gone  long  ago  ;  but  of  the  apostles 
and  their  successors,  the  ministers  of  the  gospel  to  the  world's 
end  ;  now  to  whom  the  promise  of  Ciirist's  presence  is  iiere  to  be 
applied,  to  them  the  precept  of  baptizing  and  teaching  is  intended 
by  clear  consequence  and  deduction.  »So,  infants  of  Christian 
parents  under  the  New  Testament  arc  commanded  to  be  baptized 
by  consefjuence ;  for  tliat  the  infants  of  God's  people  under  the 
Old  Testament  were  commanded  to  be  circumcised,  Gen.  xvii. ; 
for,  the  privileges  of  believers  under  the  New  Testament  are  as 
large  as  the  privileges  of  believers  under  the  Old  Testament: 
and  the  children  of  believers  under  the  New  Testament  are  fede- 
rally holy,  and  within  the  covenant  of  God,  as  well  as  the  chil- 
dren of  believers  under  the  Old  Testament,  Gen.  xvii.,  compared 
with  Rom.  xi.  16  ;  1  Cor.  vii.  14  :  and  what  objections  can  be 
made  from  infants'  incapacity  now,  against  their  baptism,  might 
as  well  tiien  have  been  made  against  their  being  circumcised : 
and  why  children  should  once  be  admitted  to  the  initiating  sacra- 
ment, and  not  still  be  admitted  to  the  like  initiating  sacrament,  (the 
Lord  of  the  covenant  and  sacrament  nowhere  forbidding  them,) 
there  can  be  no  just  ground.  And  baptism  succeeds  in  the  room 
of  circumcision,  Col.  ii.  11,  12.  Thus  in  case  of  the  Lord^s  svp- 
pcr,  apostles  were  commanded  to  dispense  it,  and  men  commanded 
to  receive  it.  "Do  ye  this  in  remembrance  of  me,"  Malt,  xxvi., 
1  Cor.  xi.  24,  25  ;  yet  by  consequence,  the  ministers  of  the  gospel 
succeeding  the  apostles,  being  stewards  of  the  mysteries  of  God, 
have  the  same  charge  laid  upon  them  ;  and  women  as  well  as 
men  are  enjoined  to  keep  that  sacrament,  whole  families  commu- 
iiicatmg  in  the  jmssover,  the  forerunner  of  the  Lord's  supper, 
Exod.  xiv.,  and  male  and  female  being  all  one  in  Christy  G4I,  iii. 
28.  Thus  in  case  of  the  ntaintcnance  of  iniiiislers  under  the  New 
Testament  :  the  apostle  proves  it  by  conse(iucncc  to  be  conunand- 
ed,  God  hath  ordained,  d:c.,  from  God's  command  of  not  vuizzling 


OF  CHURCH  GOVERNMENT.  43 

the  ox  tint  treads  out  the  corn,  and  of  maintaining  the  priests  un- 
der the  Old  Testament,  1  Cor.  ix.  14,  &c.  ;  1  Tim.  v.  17,  18. 
And  thus,  in  case  of  church  polity,  the  Hebrews  are  commanded 
to  obey  and  be  subordinate  to  their  rulers  in  the  Lord,  Meb.  xiii. 
17  ;  consequently,  other  churches  are  commanded  not  only  to 
have  ruiers,  but  to  obey  and  submit  to  their  rule  and  government. 
Timothy  is  commanded  to  lay  hands  suddenly  on  none,  &c.,  in 
ordaining  of  preaching  elders,  1  Tim.  v.  21,  22  ;  consequently, 
such  as  succeed  Timothy  in  ordaining  of  preaching  elders  are 
enjoined  therein  to  do  nothing  suddenly,  hastily,  &c.,  but  upon 
mature  deliberation.  The  apostle  commands,  that  men  must  Jirst 
be.  proved,  mid  found  hiameless,  before  they  execute  the  deacon's 
office,  1  Tim.  iii.  10;  by  consequence,  it  is  much  more  necessa- 
rily commanded,  that  ruling  elders  should  first  be  proved,  and  be 
found  blameless,  before  they  exorcise  rule  ;  and  that  ministers 
be  examined,  and  found  blameless,  before  they  be  ordained  to  or 
execute  the  ministerial  function,  for  these  offices  are  of  greater 
and  higher  concernment  than  the  deacon's  office. 

2.  Mediate  divine  commands,  which  are  rnediately  from  God, 
but  immediately  from  men  ;  and  these  come  under  a  double  con- 
sideration, being  either, 

1.  Such  commands  whose  general  principles  are  immediately 
the  Lord's,  yet  accommodations  and  determinations  of  particulai's 
are  from  men,  by  apparent  deductions  from  those  grounds.  Of 
such  the  apostle  saith,  '•  But  to  the  rest  speak  I,  not  the  Lord," 
1  Cor.  vii.  12  ;  not  that  Paul  delivered  any  commands  merely 
of  his  own  head,  (for  he  had  "obtained  mercy  of  the  Lord  to  be 
faithful,"  ver.  25,  and  did  think  thai  he  had  the  Spirit  of  the  Lord, 
ver.  40,)  but  grounded  his  commands  upon  the  word  of  God, 
whereof  the  apostle  was  the  interpreter.  The  case  is  concerning 
divorce  when  it  fell  out  that  believer  and  unbeliever  were 
married  together:  the  Lord  had  given  general  rules  about  divorce, 
but  no  particular  rule  about  this  case,  (it  being  not  incident  to  the 
.Tews:)  tlie  apostle,  therefore,  accommodates  the  general  rule  fo 
the  particular  case;  he,  not  the  Lord,  determined  the  particular. 
This  sound  interpreters  conceive  to  be  the  apostle's  meaning  : 
Thus  the  apostle,  treating  of  order  in  public  assemblies,  saitii, 
'•  The  prophet  and  the  spiritual  man  must  acknowledge  tlie  things 
which  I  write,  to  be  the  commandments  of  the  Lord,"  1  Cor.  xiv. 
37.  Understand  it  mediately,  as  being  agreeable  to  the  Lord's 
principles  revealed  :  for  otherwise  iiow  should  the  prophet  know 
what  the  Lord  immediately  revealed  to  the  apostle  ?  or  why 
should  we  think  it  probable  that  what  Paul  here  speaks  of  order 
and  decency  in  cliurch  assomblios,  was  immediately  and  expressly 
delivered  him  by  speech  or  revelation  from  the  Lord,  seeing  these 


44 


THE  DIVINE  RIGHT 


particulars  have  such  easy  and  apparent  deduction  from  general 
principles,  and  revelations  are  not  unnecessarily  multiplied  ?  Yet 
these  particular  deductions  and  determinations  are  here  styled 
the  commandments  of  the  Lord. 

2.  Such  commands,  which  are  accidental  and  occasional,  whovse 
grounds  and  general  principles  are  also  the  Lord's  ;  yet  determi- 
nation or  deduction  of  particulars  can  hardly  be  made,  but  in 
such  emergent  cases  and  occasions  accidentally  falling  out,  as 
necessitate  thereunto.  As  in  that  case,  Acts  xv,,  when  the  synod 
commandri  abstinence  from  blood,  and  things  strangled,  and  that 
necessarily,  (though  the  Levitical  law  was  now  abrogated,)  be- 
cause the  common  use  thei'eof  by  accident  grew  very  scandalous: 
therefore,  by  the  law  of  charity,  the  use  of  Christian  liberty  is  to 
be  suspended,  when  otherwise  the  scandal  of  my  brother  is  en- 
dangered ;  yet  from  any  ground  of  equity  to  have  provided  such 
a  particular  rule  as  this,  without  such  a  case  occurring,  would 
scarce  have  been  possible.  Now  the  synod  saith  of  this  determi- 
nation, "  It  seemed  good  unto  the  Iloly  Ghost,  and  unto  us," 
Acts  XV.  And  another  synod,  walking  by  the  like  light  and  rule 
of  the  Scripture  as  they  did,  may  say  of  themselves  as  the  apostles 
said. 


OP  CHURCH  GOVERXMENT.  45 


PART   II. 

OF  THE  NATURE    OF  THAT  CHURCH  GOVERNMENT   ^VHICH  IS 
OF  DIVINE  RIGHT,  ACCORDING  TO  SCRIPTURE. 


CHAPTER    I. 

The  Description  of  Church  Government. 

The  nature  of  that  church  government  which  is  of  divine  right 
according  to  Scripture,  comes  next  to  be  considered  ;  (having  so 
fully  seen  what  the  nature  of  a  divine  right  is,  and  how  many 
several  ways  matters  in  religion  may  be  said  to  be  of  divine  right.) 
For  the  fuller  and  clearer  unfolding  whereof,  let  us  first  see  how 
church  government  may  be  described  ;  and  then  how  that  de- 
scription  may  be  explained  and  justified  by  the  word  of  God,  in 
the  branches  of  it. 

Church  government  may  be  thus  described  : 

Church  government  is  a  power*  or  authority  spiritual, f  re- 
vealed  in  the  holy  Scriptures,:}:  derived  from  Jesus  Christ^  our 
Mediator, II  only  to  his  own  officers,  and  by  them  exercised  in 
dispensing  of  the  word, IT  seals,**  censures, ff  and  all  other  ordi- 
nances of  Christ,:}:'^  for  the  edifying  of  the  Church  of  Christ. §§ 

This  description  of  church  government  may  be  thus  explained 
and  proved.  Three  things  are  principally  considerable  herein, 
viz:  1.  The  thing  defined,  or  described,  viz.  church  govern- 
ment. 2.  The  general  nature  of  this  government  which  it  hath 
in  common  with  all  other  governments,  viz.  power  or  authority. 

*  2  Cor.  X.  8,  and  xiii.  10. 

t  Matt.  xvi.  19,  and  xviii.  15-18 ;  1  Cor.  v.  4,  5  ;  2  Cor.  x.  8,  and  xiii.  10. 

I  2  Tim.  iii.  16,  17;  1  Tim.  iii.  14,  15,  with  all  places  that  mcutiou  any 
thing  of  government. 

§  Epli.  iv.  8,  1 1,  12 ;  1  Cor.  xii.  28 ;  Matt,  xxviii.  18-20 ;  John  xx.  21-2.3  ; 
Matt.  xvi.  19  ;  2  Cor.  x.  8. 

II  Matt.  xvi.  19,  and  xxviii.  19  ;  John  xx.  21,  23  ;  2  Cor.  x.  8,  and  xiii.  10. 
H  Matt,  xxviii.  18-20  ;  Acts  vi.  4  ;  2  Tim.  iv.  2. 

**  Matt,  xxviii.  18-20  ;  1  Cor.  xi.  24. 

t+  Matt,  xviii.  15-17  ;  Tit.  iii.  19  ;  1  Tim.  v.  20  ;  1  Cor.  v.  4,  5,  13  ;  2  Cor. 
ii.  6 :  1  Tim.  i.  20  ;  2  Cor.  ii  7,  8,  «fcc. 
tt  1  Cor.  iv.  1. 
§§  2  Cor.  X.  8,  and  xiii.  10. 


46  THE  DIVINE  RIGHT 

3.  TIic  special  diflerence  whereby  it  is  distinguished  from  all 
other  governments  whatsoever.  Herein  six  things  are  observable. 
1.  The  special  rule,  wherein  it  is  revealed,  and  whereby  it  is  to 
be  measured,  viz.  the  holy  Scriptures.  2.  The  proper  author, 
or  fountain,  wiience  this  power  is  derived,  viz.  from  Jesus  Chris>t 
our  Mediator,  peculiarly.  3.  The  special  kind  of  this  power  or 
authority,  viz.  it  is  a  spiritual  power,  it  is  a  derived  power.  4. 
The  several  parts  or  acts  wliercin  this  power  sets  forth  itself,  viz. 
in  dispensing  the  word,  seals,  censures,  and  all  other  ordinances 
of  Christ.  5.  The  special  end  or  scope  of  this  power,  viz.  the 
edifying  of  the  Church  of  Christ.  6.  The  proper  and  distinct 
subject  or  receptacle  wherein  Christ  hatli  placed  and  intrusted 
all  this  power,  viz.  only  his  own  officers.  All  these  things  are, 
comprehended  in  this  description,  and  unto  these  several  heads  the 
whole  nature  of  church  government  may  be  reduced.  So  that, 
these  being  explained  and  confirmed  by  the  Scriptures,  it  will 
easily  and  fully  be  discovered,  what  that  church  government  i§ 
which  is  of  divine  right,  and  by  the  v/ill  and  appointment  of 
Jesus  Christ,  our  Mediator. 


CHAPTER    II. 

Of  the  Subject  Described,  viz.  Church  Government,  the  terms 
being  briejly  opened. 

Touching  the  thing  defined  or  described,  it  is  church  govern- 
ment. Here  two  terms  are  to  be  a  little  explained  :  1.  What  is 
meant  by  church  ?     2.  What  is  meant  by  government  ? 

1.  Church  is  originally  derived  from  a  Greek  word,*  which 
signifies  to  call  forth.  Hence  church  properly  signifies  a  com- 
pany or  multitude,  called  forth  ;  and  so  in  this  notation  of  the 
word,  three  things  are  implied:  1.  The  term  from  which  they 
are  called.  2.  The  term  to  which  they  are  called.  3.  The 
medium  or  mean  by  which  they  are  brought  from  one  term  to 
another,  viz.  by  calling.  And  these  things  thus  generally  laid 
down,  do  agree  to  every  company  that  may  properly  be  called  a 
church.  Now,  this  word  translated  church,  never  signifies  one 
particular  person,  but  many  congregated,  gathered,  or  called  to- 
gether ;  and  it  hath  several  acceptations  or  uses  in  the  New 
Testament:  1.  It  is  used  in  a  common  and  civil  sense,  for  any 


*  EkkMtiu,  Acts  xix.  32,  39,  40  ;  Eph.  v.  23  ;  1  Cor.  xii.  28. 


CF  CHURCH  GOVLKNMEXT.  47 

civil  meeting,  or  concourse  of  people  together  :  thus  tliat  tumult- 
uous and  riotous  assembly  is  called  a  church,  Acts  xix.  32,  89, 
40.  2.  It  is -used  in  a  special  religious  sense,  for  a  sacred  meet- 
ing or  assembly  of  God's  people  together  :  and  thus  it  signifies 
the  Church  of  God,  either,  1.  Invisible,  comprehending  only  the 
elect  of  God,  as  Heb.  xii.  23,  "and  Church  of  the  first-born," 
Eph.  V.  23,  &c.,  -'Even  as  Christ  is  the  head  of  the  Church." 
2.  Or,  visible,  comprehending  the  company  of  those  that, are 
called  to  the  visible  profession  of  the  faith  in  Christ,  and  obedi- 
ence unto  Christ,  according  to  the  gospel,  as  x\cts  ii.  47,  and  v.  11, 
and  viii.  3,  and  xii.  1,  5  ;  1  Cor.  xii.  23,  and  often  elsewhere. 
Now  in  this  description,  church  is  not  understood  of  a  civil  assem- 
bly ;  for  such  assemblies  are  governed  by  civil  power.  Nor  of 
the  invisible  Church  of  Christ ;  for,  as  the  Church  is  invisible,  (to 
speak  properly,)  it  is  invisibly  governed  by  Christ  and  his  Spirit, 
Rom.  viii.  14  ;  Gal.  ii.  20.  Biit  of  the  visible  Church  of  Christ, 
for  which  Christ  hath  provided  a  visible  polity,  a  visible  govern- 
ment, by  visible  ofScers  and  ordinances,  for  the  good  both  of  the 
visible  and  invisible  members  thereof,  which  is  that  church  gov- 
ernment here  spoken  of. 

2.  Government  is  the  translation  of  a  Greek  word,  which  pro^ 
perly  signifies  the  government  of  a  ship  with  chart,  &:c.,  by  the 
pilot  or  mariner,  and  thence  metaphorically  is  used  to  signify  any 
government,  political  or  ecclesiastical.  But  "the  word  is  only  once 
used  in  all  the  New  Testament,  viz.  1  Cor.  xii.  28  :  Governments, 
h.  e.  ruling  elders  in  the  church  ;  the  abstract  being  put  for  the 
concrete,  governments  for  governors.  But  whatever  be  the  terms 
or  names  whereby  government  is  expressed,  government  gene- 
rally considered  seems  still  to  signify  a  superiority  of  office, 
power,  and  authority,  which  one  hath  and  exerciseth  over  an- 
other. This  is  the  notion  of  government  in  general.  So  that 
church  government,  in  general,  notes  that  pre-eminence  or  supe- 
riority of  office,  power,  and  authority,  which  some  have  and  ex- 
ercise over  others  in  spiritual  matters,  in  church  afTairs.  And 
here  we  are  further  to  consider,  that  church  government  is  either, 
1.  Magisterial,  lordly,  and  supreme;  and  so  it  is  primitively  and 
absolutely  in  God,  ]Matt.  xxviii.  18.  Dispensatorily  and  media- 
torily  in  Jesus  Christ  our  I\Iediator  only,  whom  God  iiath  made 
botli'  Lord  and  Christ,  Acts  ii.  3G  ;  Matt,  xxiii.  8,  10  ;  1  Cor. 
viii.  6,  and  to  whom  God  alone  hath  dispensed  all  authority  and 
power,  r\iatt.  xxviii.  18,  19;  John  v.  22.  Nosv  church  govern- 
ment,  as  settled  on  Christ  only,  is  monarchical.  2.  I\Iinisterial, 
stewardly,  and  subordinate  ;  and  this  power  Jesus  Christ  our 
Mediator  hath  committed  to  his  church  guides  and  officers  in  his 
Church,  2  Cor.  x.  8,  and  xiii.  10  ;  and  church   government,  as 


48  THE  DIVINE  RIGHT 

intrusted  in  the  hands  of  church  guides,  is  representative. 
This  ministerial  church  government,  committed  by  Christ  to  his 
officers,  may  be  considered  either,  1.  As  it  was  dispensed  under 
the  Old  Testament,  in  a  Mosaical,  Levitical  polity ;  in  which 
sense  we  here  speak  not  of  church  government;  (that  polity  being 
dissolved  and  antiquated.)  2.  Or,  as  it  is  to  be  dispensed  now 
under  the  New  Testament,  in  an  evangelical  Christian  polity,  by 
Christ's  New  Testament  officers  ;  and  this  is  that  church  govern, 
ment  which  is  here  described,  viz.  not  the  supreme  magisterial 
government  of  Christ,  but  the  subordinate  ministerial  government 
of  Christ's  officers  ;  and  this  not  as  it  was  under  the  Old  Testa- 
ment,  but  as  it  ought  to  be  now  under  the  New  Testament. 


CHAPTER  III. 

Of  the  general  Nature  of  Church  Government,  viz.  Power  or 
Authority. 

Touching  the  general  nature  of  this  government,  which  it 
participates  in  common  with  all  other  governments,  it  is  power 
or  authority.  Here  divers  particulars  are  to  be  cleared  and 
proved,  viz  : 

1.  What  is  meant  by  power  or  authority  ?  Tiie  word  chiefly 
used  in  the  New  Testament  for  power  or  authority  is  used  not 
only  to  denote  Christ's  supreme  power,  as  Luke  iv.  36;  Mark  i. 
17,  with  Luke  vi.  10  ;  but  also  his  officers'  derived  power,  as  with 
2  Cor.  X.  8,  and  xiii.  10.  It  is  used  to  signify  divers  things:  as, 
1.  Dignity,  privilege,  prerogative.  "  To  them  he  gave  preroga- 
tive to  be  the  sons  of  God,"  .lohn  i.  12.  2.  Liberty,  leave,  license  ; 
as,  1  Cor.  viii.  0,  "  But  so  that  your  liberty  become  not  an  offence 
to  the  weak  ;"  and  1  Cor.  ix.  4,  5,  "  Have  not  we  liberty  to  eat 
and  drink  ?  Have  not  we  liberty  to  lead  about  a  sister,  a  wife  ?" 
3.  But  most  usually  right  and  authority  ;  as,  Matt.  xxi.  23,  9fl, 
27,  and  xxviii.  18 ;  so  2  Cor.  x.  8,  and  xiii.  10  :  in  this  last  sense 
especially  it  is  here  to  be  taken  in  this  description  of  church  gov- 
ernment. 

Power  or  authority  in  general  is  by  some*  thus  described  :  that 
whereby  one  may  claim  or  challenge  any  thing  to  one's  self, 
without*  the  injury  of  any  other.  Power  is  exercised  either  about 
things,  or  actions,  or  persons.     1.  About  things,  as  when  a  man 

*  Cameron.  Praelect  de  Ecclea.  in  fol.  pp.  296-298. 


OF  CHURCH  govern:ment. 


49 


disposes  of  his  own  goods,  which  he  may  do  without  wrong  to 
any.  2.  About  actions,  as  when  a  man  acts  that  which  offends 
no  law.  3.  About  persons,  as  when  a  man  commands  his  chil- 
dren or  servants  that  are  under  his  own  power. — Proportionably, 
the  power  of  the  Church  in  government  is  exercised,  1.  About 
things,  as  when  it  is  to  be  determined  by  the  word,  what  the 
Church  may  call  her  own  of  right ;  as,  that  all  the  officers  are 
hers,  Eph.  iv.  7,  8,  10,  11  ;  1  Cor.  xii.  28  :  that  all  the  promises 
are  hers,  2  Pet.  i.  4  ;  1  Tim.  iv.  8  :  that  Jesus  Christ,  and  with 
Christ  all  things,  are  hers,  1  Cor.  iii.  21,  22.  The  keys  of  the 
kingdom  of  heaven  are  hers,  Matt.  xvi.  19,  and  xviii.  18,  &c.  ; 
John  XX.  21,  23,  &c.  :  these  things  the  Church  may  challenge 
without  wrong  to  any.  2.  About  actions.  As  when  it  is  to  be 
determined  by  the  word,  what  the  Church  of  divine  right  may  do, 
or  not  do :  as,  the  Church  may  not  hear  icitli  them  that  are  evil, 
Rev.  ii.  2  ;  nor  tolerate  women  to  teach,  or  false  doctrine  to  be 
broached.  Rev.  ii.  20,  &c.  The  Church  may  warn  the  unruly, 
1  Thess.  V.  14  :  exoommunicate  the  obstinate  and  incorrigible, 
Matt,  xviii.  17,  18  ;  1  Cor.  v.  4,  5,  13  :  receive  again  penitent 
persons  to  the  communion  of  the  faithful,  2  Cor.  ii.  7,  8  :  make 
binding  decrees  in  synods,  even  to  the  restraining  of  the  outward 
exercise  of  due  Christian  liberty  for  a  time,  for  prevention  of 
scandal.  Acts  xv.  3.  About  persons.  The  Church  also  hath  a 
power  to  be  exercised,  for  calling  them  to  their  duty,  and  keeping 
them  in  their  duty  according  to  the  word  of  God  :  as,  to  rebuke 
them  before  all,  that  sin  before  all,  1  Tim.  v.  20 :  to  prove  dea- 
cons, Acts  vi.  2,  3,  &:c.  ;  1  Tim.  iii.  10  :  to  ordain  elders,  Tit. 
i.  5  ;  Acts  xiv.  23  :  to  use  the  keys  of  the  kingdom  of  heaven,  in 
the  dispensing  of  all  ordinances.  Matt,  xviii.  18-20,  and  John  xx. 
21,  23,  with  Matt,  xxviii.  18-20  :  and,  in  a  word,  (as  the  cause 
shall  require,)  to  judge  of  all  them  that  are  within  the  Church, 
1  Cor.  v.  12. 

This  is  the  power  and  authority  wherein  the  nature  of  church 
government  generally  doth  consist. 

2.  That  all  governments  in  Scripture  are  styled  by  the  com- 
r.  on  names  of  power  or  authority  :  e.  g.  the  absolute  govern- 
ment of  God  over  all  things,  is  power.  Acts  i.  7:  the  supreme 
government  of  Jesus  Christ,  is  power,  Matt,  xxviii.  18  ;  Rev.  xii. 
10  :  the  political  government  of  the  magistrate  in  commonwealths, 
is  power,  as  John  xix.  10  ;  Rom.  xiii.  1-3  ;  Luke  xxiii.  7  :  the 
military  government  of  soldiers  under  superior  commanders,  is 
power,  &c..  Matt.  viii.  9:  the  family  government  that  the  master 
of  a  family  hath  over  his  household,  is  power,  1  Tim.  iii.  5,  "If 
any  man  know  not  how  to  rule  his  own  house."  Yea,  the  very 
tyrannical  rule  that  sin  and  Satan  exercise  over  carnal  men, 


50  THE  DIVINE  KlGllT 

is  Styled  power,  Acts  xxvi.  18  ;  Col.  i.  13.  Thus,  general!}'', 
all  sorts  of  <Tovornmcnt  are  commonly  called  power  or  authority. 

3.  That  thus  the  Scripture  also  styles  church  government,  viz. 
power  or  authority,  as  2  Cor.  x.  8,  "  Of  our  authority"  (or  power) 
*'  whicii  the  Lord  hath  given  us  for  your  edification.*'  Paul  speaks 
it  of  this  power  of  cliurch  government.  And  again,  speaking  of 
the  same  suhject,  he  saith,  "  Lest  being  present,  I  should  use 
sharpness,  according  to  tlie  power  which  the  Lord  iiath  given  me 
to  edification,  and  not  to  destruction,"  2  Cor.  xiii.  10. 

For  further  clearing  hereof,  consider  the  several  sorts  or  kinds 
of  ecclesiastical  power,  according  to  this  type  or  scheme  of  eccle- 
siastical power  and  authority  here  subjoined. 

Ecclesiastical  power  is  either  supreme  and  magisterial ;  or 
subordinate  and  ministerial. 

L  Supreme  magisterial  power,  consisting  in  a  lordly  dominion 
and  sovereignty  over  the  Church  ;  and  may  come  under  a  double 
consideration,  viz  : 

1.  As  it  is  justly  attributed  to  God  alone.  Thus  the  absolute 
sovereignty  and  supreme  power  (to  speak  properly)  is  Only  his 
over  the  Ciiurcii,  and  all  creatures  in  the  Whole  universe:  now 
this  supreme  divine  power  is  either  essential  or  mediatorial. 

1.  Essential,  viz.  that  power  which  belongs  to  the  essence  of 
God,  and  to  every  person  of  the  Trinity  in  common,  as  God. 
"  His  kingdom  ruletli  over  all,"  Psal.  ciii.  19.  "  (xod  ruleth  in 
.Tacob  to  the  ends  of  the  earth,"  Psal.  lix.  13.  ''  The  kingdom 
is  the  Lord's,  and  he  is  tiie  Governor  among  the  nations,"  Psal. 
xxii.  28. 

2.  Mediatorial,  viz.  that  magisterial,  .lordly,  and  sovereign 
power  or  dominion,  which  God  hath  dispensed,  delegated,  or  com- 
mitted to  Christ  as  Mediator,  being  both  head  of  the  Church,  and 
over  all  things  to  the  Church.  Tiiis  power  is  peculiar  only  to 
Jesus  Christ  our  Mediator.  "  All  power  is  given  to  nie  both  in 
heaven  and  in  earth,"  Matt,  xxviii.  18.  "  The  Father  loveth  the 
Son,  and  hath  given  all  things  into  his  hand,"  John  iii.  35.  "  The 
Father  judgeth  no  man,  but  hath  committed  all  judgment  to  the 
Son,"  John  v.  22.  *'  One  is  your  Master,  even  Clirist,"  Matt, 
xxiii.  8,  10.  "  God  hath  put  all  things  under  his  feet,  and  gave 
him  to  he  head  over  all  things  to  the  Church,"  Eph.  i.  20-23. — 
This  power  of  Clirist  is  the  only  proper  fountain  whence  all  ec- 
clesiastical power  flows  to  the  Church. 

11.  As  it  is  unjustly  arrogated  and  usurped  by  man;  whether, 
1.  By  the  pope  to  himself;  who  arrogates  to  himself  to  be  Christ's 
vicar,  the  supreme  visible  head  on  earth  of  the  visible  catholic 
Church  of  Christ  ;  who  exalts  himself  above  all  that  is  called  God 
on  earth,  over  magistrates,  princes,  kings,  yea,  over  the  souls  and 


OF  CHURCH  GOVERNMENT.  51 

co*.ifciences  of  men,  and  the  lioly  Scriptures  of  God  themselves, 
&c.,  2  Thess.  ii.  4  ;  Rev.  xviii."l0-13. 

2.  By  earthly  princes  to  themselves  :  as,  King  Henry  VIII., 
who,  casting  otT  the  papal  power  and  primacy,  was  vested  witli 
it  himself  within  his  own  dominions,  over  the  Church,  accounting 
himself  the  fountain  of  all  ecclesiastical  power,  (it  being  by  stat- 
ute law  annexed  to  the  crown.)  and  assuming  to  himself  that  papal 
title  of  supreme  head  of  the  Church,  &c.,  wliich  is  sharply  taxed 
by  orthodox  divines  of  foreign  churches.  Thus,  that  most  learn- 
ed Rivet,  taxing  Bishop  Gardiner  for  extolling  the  king's  primacy, 
saitli,  "  For,  he  that  did  as  yet  nourish  the  doctrine  of  the  papa- 
cy, as  after  it  appeared,  did  erect  a  new  papacy  in  the  person  of 
the  king." — Andrew  Rivet,  ExpU.  Dccalog.  Edii.  ii.  page  203. 
Judicious  Calvin  saith  thus  :  "  And  to  this  day  how  many  are 
there  in  the  papacy  that  heap  upon  kings  wiiatsoever  right  and 
power  they  can  possibly,  so  that  there  may  not  be  any  dis- 
pute of  religion  ;  but  should  this  power  be  in  one  king,  to  decree 
according  to  his  own  pleasure  whatsoever  he  pleaseth,  and  that 
should  remain  fixed  witiiout  controversy  ?  They  that  at  first  so 
much  extolled  Flenry,  king  of  England,  (certainly  they  were 
inconsiderate  men,)  gave  unto  him  supreme  po^^■er  of  all  things, 
and  this  grievously  wounded  me  always  ;  for  they  were  blas- 
phemers, when  they  called  him  the  supreme  head  of  the  Church 
under  Christ :  certainly  this  was  too  much.  But  let  tliis  remain 
buried,  because  they  sinned  by  an  inconsiderate  zeal.  But  when 
that  impostor,  (he  means  Bishop  Gardiner,  as  Rivet  notes,)  which 
after  was  chancellor  of  this  Proserpina,  which  there  at  this  day 
overcometh  all  the  devils,  he  when  he  was  at  Ratisbon  did  not 
contend  with  reasons,  (I  speak  of  this  last  chancellor,  who  was 
Bishop  of  Wincliester,)  but  as  I  now  began  to  say,  he  much  re- 
garded not  scripture  testimonies  ;  but  said,  it  was  at  the  pleasure 
of  the  kina:  to  abrogate  the  statutes,  and  institute  new  rites. 
Touching  fasting,  there  the  king  can  enjoin  and  command  tljs 
people,  that  this  or  that  day  the  people  may  eat  flesh:  yea,  that 
it  is  lawful  for  the  king  to  forbid  priests  to  marry  ;  yea,  that  it  is 
lawful  for  the  king  to  forbid  to  the  people  the  use  of  the  cup  in 
the  Lord's  supper  ;  that  it  is  lawful  for  the  king  to  decree  this 
or  that  in  his  kingdom.  Wliy  ?  Because  the  king  hath  the  su- 
preme power.  It  is  certain,  if  kings  do  their  duty,  they  are  both 
patrons  of  religion,  and  nurse-fathers  of  the  Church,  as  Isaiah 
calls  them,  Isa.  xlix.  23.  This,  therefore,  is  principally  required 
of  kings,  that  they  use  the  sword  wherewith  tfiey  arc  furnished, 
for  the  maintaining  of  God's  worship.  But  in  the  mean  time  there 
are  inconsiderate  men,  that  make  them  too  spiritual ;  and  this 
fault  reigns  up  and  down  Germany  ;  yea,  spreads  too  much  in 


52  THE  DIVINE  RIGHT 

these  countries.  And  now  we  perceive  what  fruits  spring  from 
this  root,  viz:  that  princes,  and  all  that  are  in  place  of  govern- 
ment, think  themselves  to  be  so  spiritual,  that  there  is  no  other 
ecclesiastical  government.  And  this  sacrilege  creeps  among  us, 
because  they  cannot  measure  their  ofTice  with  certain  and  lawful 
bounds,  but  are  of  opinion  they  cannot  reign,  unless  they  abolish 
all  the  authority  of  the  Church,  and  become  the  chief  judges  both 
in  doctrine,  and  in  the  whole  spiritual  government.  At  the  be- 
ginning they  pretend  some  zeal  ;  but  mere  ambition  drives  them, 
that  so  solicitously  they  snatch  all  things  to  themselves.  There- 
fore there  ought  to  be  a  temper  kept ;  for  this  disease  hath  always 
reigned  in  princes,  to  desire  to  bend  religion  according  to  their 
own  pleasure  and  lust,  and  for  their  own  profits  in  the  mean 
time.  For  they  have  respect  to  their  profit,  because  for  the  most 
part  they  are  not  acted  by  the  Spirit  of  God,  but  their  ambition 
carries  them."  Thus  Calvin  in  Amos  vii.  13.  Oh  what  excla- 
mations  would  this  holy  man  have  poured  out,  had  he  lived  to 
see  the  passages  of  our  days  !  Quis  talia  fando  lemperel,  a  laclinj- 
mis  f* 

II.  Subordinate  ministerial  power,  which  is  either, 

1.  Indirectly,  improperly,  and  only  objectively  ecclesiastical 
or  spiritual,  (so  called,  because  it  is  exercised  about  spiritual  or 
ecclesiastical  objects,  though  formally  in  its  own  nature  it  be  pro- 
perly a  mere  civil  or  political  power.)  This  is  that  power  which 
is  allowed  to  the  civil  magistrate  about  religion  ;  he  is  an  overseer 
of  things  without  the  Church,  having  an  external  care  of  religion 
as  a  nurse-father,  Isa.  xlix.  23  ;  as  had  Hezekiah,  .Tosiah,  Asa, 
Jehoshaphat,  &c.  ;  so  as,  by  the  law,  to  restore  religion  decayed, 
reform  the  Church  corrupted,  protect  the  Church  reformed,  &c. 

2.  Directly,  properly,  and  formally  ecclesiastical  or  spiritual, 
having  respect  properly  to  matters  within  the  Church.  This 
power  only  belongs  to  church  officers,  who  are  overseers  of  things 
within,  1  Cor.  iv.  20,  21  ;  2  Cor.  x.  8,  and  xiii.  10  ;  and  this  is 
either,  1.  More  special  and  peculiar  to  the  office  of  some  church 
governors  only,  as  the  power  of  preaching  the  gospel,  dispensing 
the  sacraments,  &ic.,  which  is  only  committed  to  the  ministers 
of  the  gospel,  and  which  they,  as  ministers,  may  execute,  in 
virtue  of  their  office.  This  is  called  by  some  the  key  of  doctrine, 
or  key  of  knowledfje  ;  by  others,  the  power  of  order,  or  of  spe- 
cial office.  See  Matt,  xxviii.  18-20  ;  Rom.  x.  15  ;  1  Tim.  v.  17. 
2.  More  general  and  common  to  the  office  of  all  church  govern- 
ors, as  the  powef  of  censures,  cfec,  wherein  ruling  elders  act 
with  ministers,  admonishing  the  unruly,  excommunicating  the  in- 

*  Who  in  relating  such  things  can  refrain  from  weeping? 


OF  CHURCH  G0VEll^3IEXT.  53 

corrigible,  remitting  and  receiving  again  of  the  penitent  into 
church  communion.  Compare  JMatt.  xviii.  17,  18;  1  Cor.  v.  2, 
4,  5,  7,  11-13  ;  2  Cor.  ii.  6-12,  with  Rom.  xii.  8  ;  1  Cor.  xii.  28  ; 
and  I  Tim.  v.  17.  This  is  called  the  key  of  discipline,  or  power 
of  jurisdiction. 


CHAPTER  IV. 

Of  the  special  difference  of  Church  Government  from  other  Govern- 
ments. And  first  of  the  Special  Rule  of  Church  Government, 
viz.  the  Holy  Scrijjturcs. 

Touching  the  special  ditference,  whereby  church  government 
is  in  this  description  distinguished  from  all  other  governments 
whatsoever,  it  consists  of  many  branches,  which  will  require 
more  large  explication  and  confirmation  ;  and  shall  be  handled, 
not  according  to  that  order,  as  they  are  first  named  in  the  descrip- 
lion,  but  according  to  the  order  of  nature,  as  they  most  conduce 
to  the  clearing  of  one  another,  every  branch  being  distinctly  laid 
down,  as  folio weth  : 

The  rule  or  standard  of  church  government  is  only  the  holy 
Scriptures.  Thus  in  the  description,  church  government  is 
styled  a  power  or  authority  revealed  in  the  holy  Scriptures,  ^or 
clearing  hereof,  take  this  proposition,  viz : 

Jesus  Christ  our  Mediator  hath  laid  down  in  his  word  a  perfect 
and  sufficient  rule  for  the  government  of  his  visible  Church  un- 
der the  New  Testament,  which  all  the  members  of  his  Church 
ought  to  observe  and  submit  unto  until  the  end  of  the  world.  For 
clearing  this,  weigh  these  considerations  : 

1.  The  government  of  the  visible  Church  under  the  New  Tes- 
tament is  as  needful  as  ever  it  was  under  the  Old  Testament. 
What  necessity  of  government  could  be  pleaded  then,  which  mav 
not  as  strongly  be  pleaded  now  ?  Is  not  the  visible  Church  of 
Christ  a  mixed  body  of  sound  and  unsound  members,  of  fruitful 
and  barren  branches,  of  tares  and  wheat,  of  good  and  bad,  of 
sincere  believers  and  hypocrites,  of  sheep  and  goats,  &;c.,  now 
as  well  as  it  was  then  ?  Is  there  not  as  great  cause  to  separate 
and  distinguish  by  church  power,  between  the  precious  and  the 
vile,  the  clean  and  the  unclean,  (who  are  apt  to  defile,  infect,  and 
leaven  one  another,)  now  as  well  as  then  ?  Ought  there  not  to 
be  as  great  care  over  the  holy  ordinances  of  God,  to  preserve 
and  guard  them  from  contempt  and  pollution,  by  a  hedge  and 


^  THE  DIVIXE  UIGHT 

fence  of  governrxjent,  now  as  well  as  then  ?  Is  U  not  as  necev- 
sary  that  by  government  sin  \je  suppressed,  piety  promoted,  and 
the  Church  edified,  now  as  well  as  then  ?  But  under  the  Old 
Testament  the  Cliurch  visible  had  a  perfect  rule  of  church  gov- 
ernment,  (as  is  granted  on  all  sides  :)  and  hath  Jesus  Chritst 
left  his  Church  now  under  the  New  Testament  in  a  worse  con- 
dition  ? 

2.  The  Lord  Jesus  Christ  (upon  whose  shoulder  God  hath 
laid  the  government,  Isa.  ix.  G,  and  unto  whom  a/l  power  holh  in 
heaven  and  in  earth  is  given  by  the  Father  to  that  end,  Matt. 
xxviii.  18)  is  most  faithful  in  all  his  house,  the  Church,  fully  to 
discharge  all  the  trust  committed  to  hirn,  and  completely  to  feop- 
ply  his  Church  with  all  necessaries  both  to  her  being,  and  well- 
being  ecclesiastical.  Moses  was  faithful  in  the  Old  Testament ; 
for,  as  God  gave  him  a  pattern  of  church  government  in  the  cere- 
monial law,  iso  he  did  all  things  according  to  the  pattern  ;  and 
shall  the  Lord  Jesus  be  less  faithful  as  a  son  crcer  hi^  own  hovse, 
than  was  Moses  as  a  servant  over  another's  house  ?  "  Consider 
the  Apostle  and  High  Priest  of  our  profession,  Christ  Jesus,  who 
was  faithful  to  him  that  appointed  him,  as  also  Moses  was  faith- 
ful in  all  his  house— and  Moses  verily  was  faithful  in  all  his 
house  as  a  servant — but  Christ  as  a  son  over  his  own  house, 
whose  house  are  we,'  Heb.  iii.  1.  2,  5,  d.  Yea,  "Jesus  Christ, 
the  same  yesterday,  and  to-day,  and  forever,"  Heb.  xiii.  8,  giv- 
ing a  pattern  of  church  government  to  Moses,  and  the  church 
oftifcers  of  the  Old  Testament,  (the  Church  being  then  as  a  child 
in  nonage  and  minority.  Gal.  iv.  1,  &;c.,)  can  we  imagine  he  hath 
not  as  carefully  left  a  pattern  of  church  government  to  his  afK)s. 
ties,  and  the  church  officers  of  the  New  Testament,  the  Church 
being  now  as  a  man  come  to  full  age  and  maturity  ? 

3.  The  holy  Scriptures  are  now  completely  and  unalterably 
perfect,  containing  such  exact  rules  for  the  churches  of  God  in 
all  states  and  ages,  botli  under  the  Old  and  New  Testament,  that 
not  only  the  people  of  God,  of  all  sorts  and  degrees,  but  also  the 
men  of  God,  and  officers  of  the  Church,  of  all  sorts  and  ages, 
may  thereby  be  made  perfect,  thoroughly  furnished  unto  all  good 
■works.  "  The  law  of  the  Lord  is  perfect,"  Psal.  xix.  7.  *'  All 
Scripture  is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in  righteoun- 
ness,  that  the  man  of  God  may  be  [>erfect,  thoroughly  furnished 
to  every  good  work,"  2  Tim.  iii.  16,  17.  And  in  his  first  epistle 
to  Timothy,  (which  is  the  Church's  directory  for  divine  worship, 
discipline,  and  government.)  he  saith,  "  These  things  write  }  unto 
thee — that  thou  mightest  know  how  thou  oughtest  to  liehave  thy- 
self in  the  housf^  of  GoJ,  which  is  the  Church  of  the  living  God," 


OF  CHURCH  GOVERNMENT.  55 

(this  is  spoken  in  reference  to  matters  of  church  government  pe- 
culiarly,) 1  Tim.  iii.  14,  15.  And  the  apostle,  having  respect 
to  the  former  matters  in  his  epistle,  saith  to  Timothy,  and  to  all 
Timothies  after  him,  "  I  give  thee  charge  in  the  sight  of  God — 
that  thou  keep  this  commandment  without  spot,  unrebukable, 
until  the  appearing  of  our  Lord  Jesus  Christ,"  (therefore,  this 
charge  is  intended  for  all  ministers  after  Timothy  to  the  world's 
end,)  1  Tim.  vi.  13,  14,  compared  with  1  Tim.  v.  21,  observe 
these  things.  And  the  perfection  of  the  whole  scripture  canon  is 
sealed  up  with  that  testimony  in  the  close  of  the  last  book,  "  If 
any  man  shall  add  unto  these  things,  God  shall  add  unto  him  the 
plagues  that  are  written  in  this  book  :  and  if  any  man  shall  take 
away  from  the  words  of  the  book  of  this  prophecy,  God  shall 
take  away  his  part  out  of  the  book  of  life,  and  out  of  the  holy 
city,  and  from  the  things  which  are  written  in  this  book,"  Rev. 
xxii.  18,  19.  Now,  if  the  Scriptures  be  thus  accurately  perfect 
and  complete,  they  must  needs  contain  a  sufficient  pattern,  and 
rules  of  church  government  now  under  the  New  Testament ; 
which  rules  are  scattered  here  and  there  in  several  books  of  the 
word,  (as  flowers  grow  scattered  in  the  field,  as  silver  is  mingled 
in  the  mine,  or  as  gold  is  mixed  with  the  sand,)  that  so  God  may 
exercise  his  Church,  in  sifting  and  searching  them  out. 

4.  All  the  substantials  of  church  government  under  the  New 
Testament  are  laid  down  in  the  word  in  particular  rules,  whether 
they  be  touching  officers,  ordinances,  censures,  assemblies,  and 
the  compass  of  their  power,  as  after  will  appear;  and  all  the 
circumstantials  are  laid  doM'n  in  the  word,  under  general  rules  of 
order,  decency,  and  edification,  1  Cor.  xiv.  40,  and  ver.  5, 12,  26. 

Consequently,  there  is  a  perfect  and  sufficient  rule  for  church 
government  laid  down  in  the  Scriptures,  which  is  obligatory 
upon  all. 


CHAPTER  V. 

Of  the  Proper  Author  or  Fountain,  whence  Church  Government 
and  the  authority  thereof  is  derived  hy  Divine  Right,  viz.  Jesus 
Christ  our  Mediator. 

As  the  Scripture  is  the  rule  of  church  government,  so  Christ 
is  the  sole  root  and  fountain  whence  it  originally  flows  ;  there- 
fore, it  is  said  in  the  description,  church  government  is  a  power 
or  authority,  derived  from  Jesus  Christ  our  Mediator.  Take  it 
in  this  proposition,  viz  : 


56  TliL  LIVINE  RIGHT 

Jesus  Christ  our  Mediator  hath  all  authority  and  power  in 
heaven  and  in  earth,  for  the  government  of  his  Church,  commit- 
ted unto  him  from  God  the  Father.     This  is  clearly  evideut, 

1.  By  plain  testimonies  of  Scripture,  declaring  that  the  gov- 
ernment of  the  Church  is  laid  upon  his  shoulder,  to  which  end 
the  Father  hath  invested  liim  with  all  authority  and  power. 
"  The  government  shall  he  upon  his  shoulder,"  &c.,  Isa.  ix.  6, 1, 
"  All  pcnver  is  given  nrie  in  heaven  and  in  earth  :  go,  disciple  ye 
all  nations,"  &c..  Matt,  xxviii.  18,  10.  "  He  shall  be  great,  and 
shall  bo  called  the  Son  of  the  Highest,  and  the  Lord  God  shall 
give  unto  him  the  tlironc  of  his  father  David  ;  and  he  shall  reiga 
over  the  house  of  Jacob  forever,  and  of  his  kingdom  there  shall 
be  no  end,"  Luke  i.  32,  133.  "  The  Father  judgeth  no  man,  but 
hath  committed  all  judgment  to  the  Son  ;  and  hath  given  him 
authority  to  execute  judgment  also,  because  he  is  the  Son  of 
man,"  John  v.  22,  27.  "  The  Father  loveth  the  S^m,  and  hath 
given  all  things  into  his  hand,"  John  iii.  35.  "  It  is  he  that  hath 
the  key  of  David,  that  openeth  and  no  man  shutteth,  and  shutteth 
and  no  man  openeth,"  Rev.  iii.  7.  "  God  raised  him  from  the 
dead,  and  set  him  at  his  own  right  hand  in  the  heavenly  places, 
far  above  all  principality,  and  power,  and  might,  and  dominion, 
and  every  name  that  is  named,  not  only  in  this  world,  but  also  in 
that  which  is  to  come :  and  hath  put  all  things  under  his  feet, 
and  gave  him  to  be  the  head  over  all  things  to  the  Church,  which 
is  his  body,"  Eph.  i.  20-23. 

2.  By  eminent  princely  titles,  attributed  unto  Jesus  Christ 
our  Mediator,  having  such  authority,  power,  rule,  and  govern- 
ment legibly  engraven  upon  their  foreheads,  i^  reference  to  his 
Church. 

"  A  Governor  which  shall  feed"  (or rule)  ''my  people  Israel," 
Matt.  ii.  6.  "  That  great  Shepherd  of  the  sheep,"  Heb.  xiii.  20. 
"  That  Shepherd  and  Bishop  of  our  souls,"  1  Pet.  ii.  ult.  "  One 
is  your  master,  Christ,"  Matt,  xxiii.  8,  10.  "  Christ  as  a  son 
over  his  own  house,"  fleb.  iii.  G.  "  The  Head  of  the  body  the 
Church,"  Col.  i.  18  ;  Eph.  v.  23.  "  Head  over  all  things  to  the 
Church,"  Eph.  i.  22.  "  To  us  but  one  Lord  Jesus  Christ,"  1  Cor. 
viii.  6.  "  Made  of  God  both  Lord  and  Christ,"  Acts  ii.  36. 
"  Lord  of  lords,"  Rev.  xix.  16.  "  He  is  Lord  of  all,"  Acts  x. 
36.  "  God's  King  set  on  his  holy  hill  of  Zion,"  Psal.  ii.  6. 
"  David  their  king,"  Jer.  xxx.  9 ;  Ezek.  xxxiv.  23,  and  xxxvii. 
24  ;  Hos.  iii.  5.     "  King  of  kings,"  Rev.  xix.  16. 

3.  By  those  primitive,  fundamental,  imperial  acts  of  power,- 
and  supreme  authority  in  the  government  of  the  Church,  which 
are  peculiarly  ascribed  to  Jesus  Christ  our  Mediator,  as  appro 
priate  to  him  alone,  aUjve  all  creatures,  e,  g. 


OF  CHURCH  GOVERNMENT.  57 

1.  The  giving  of  laws  to  his  Church.  "  The  law  of  Christ," 
Gal.  vi.  2.  "  Gave  commandments  to  the  apostles,"  Acts  i.  2. 
"  There  is  one  Lawgiver,  who  is  able  to  save  and  to  destroy,"' 
James  iv.  12.  "The  Lord  is  our  judge,  the  Lord  is  our  lavr- 
giver,"  (or  statute-maker,)  '•'  the  Lord  is  our  king,"  Isa.  xxxiii.  22. 

2.  The  constituting  of  ordinances,  whereby  his  Church  shall 
be  edified  :  as  preaching  the  word,  Matt.  x.  7  ;  1  Cor.  i.  17  ; 
Matt,  xxviii.  18-20;  Mark  xvi.  15.  Advihiistering  of  ihe  sacra- 
ments. Baptism,  Johni.  33,  with  Matt.  iii.  13,  &c.,and  xxviii.  18, 
19.  The  Lord's  supper,  1  Cor.  xi.  20,  23,  &c.  ;  Matt.  xxvi.  26, 
&:c.  ;  Mark  xiv.  22,  &c. ;  Luke  xxii.  19,  20.  Dispensing  of 
censures,  Matt.  xvi.  10,  with  xviii.  15-18,  &c. 

3.  The  ordaining  and  appointing  of  his  own  church  officers, 
by  whom  his  ordinances  shall  be  dispensed  and  managed  in  his 
Church.  "  He  gave  gifts  to  men  ;  and  he  gave  some,  apostles  ; 
and  some,  prophets  ;  and  some,  evangelists ;  and  some,  pastors 
and  leachers,"  Eph.  iv.  7,  8,  11  ;  compare  1  Cor.  xii.  28  ; 
1  Thess.  V.  r2  ;  Acts  xx.  28. 

4.  The  dispensing  of  Christ's  ordinances,  not  in  the  name  of 
magistrates,  ministers,  churches,  councils,  &c.,  but  in  Christ's 
own  name.  The  apostles  did  "  speak  and  teach  in  the  name  of 
Jesus,"  Acts  iv.  17,  18.  "  Whatsoever  ye  ask  in  my  name," 
John  xiv.  13,  14,  and  xvi.  23.  "  Baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,"  Matt,  xxviii.  18,  19.  '•  They  were 
baptized  in  the  name  of  the  Lord  Jesus,"  Acts  xix.  5.  "  In  the 
name — with  the  power  of  our  Lord  Jesus  Christ,  to  deliver  such 
a  one  to  Satan,"  1  Cor.  v.  4.  Yea,  assemblies  of  the  Church  are 
to  be  in  Christ's  name :  "  Where  two  or  three  are  gathered  together 
in  my  name,"  Matt,  xviii.  20. 


CHAPTER  VI. 

Of  the  Special  Kind,  or  Peculiar  Nature  of  this  Poicer  oiul 
Authority. 

Having  viewed  what  is  the  rule  of  this  authoiity,  viz.  the  holy 
Scriptures,  and  what  is  the  fountain  of  this  authority,  viz.  Jesus 
Christ  our  Mediator  ;  now  consider  the  special  kind  or  peculiar 
nature  of  this  authority,  which  the  description  lays  down  in  two 
several  expressions,  viz:  1.  It  is  a  sj)iritual  power  or  authority. 
2.   It  is  a  derived  power,  &c. 

1.   The  power  or  authority  of  church  government  is  a  spiritual 


59  THE  DIVINE  KIGHT 

power.  Spiritual,  not  so  perfectly  and  completely  as  Christ's 
supreme  government  is  spiritual,  who  alone  hath  absolute  and 
immediate  power  and  authority  over  the  very  spirits  and  con- 
sciences  of  men  ;  ruling  them  by  the  invisible  influence  of  his 
Spirit  and  grace  as  he  pleaseth.  John  iii.  8  ;  Rom.  viii.  14  ;  Gal. 
ii.  20 :  but  so  purely,  properly,  and  merely  spiritual  is  this 
power,  that  it  really,  essentially,  and  specifically  differs,  and  is 
contradistinct  from  that  power  which  is  properly  civil,  worldly, 
and  political,  in  the  hand  of  the  political  n^agistrate.  Now,  that 
this  power  of  church  government  is  in  this  sense  properly,  purel_v, 
merely  spiritual  :  and  that  by  divine  right  may  be  evidenced 
many  ways  according  to  Scripture  ;  forasmuch  as  the  rule,  foun- 
tain, matter,  form,  subject,  object,  end,  and  the  all  of  this  power, 
is  only  spiritual. 

1.  Spiritual  in  the  rule,  revealing  and  regulating  it.  viz.  not 
any  principles  of  stAte  policy,  parliament  roJls,  any  human  sta- 
tutes, laws,  ordinances,  edicts,  decrees,  traditions,  or  precepts  of 
men  whatsoever,  according  to  which  cities,  provinces,  kingdoms, 
empires,  may  be  happily  governed  :  but  the  holy  Scriptures,  that 
perfect  divine  canon,  wherein  the  Lord  Christ  hath  revealed  suf- 
ficiently how  his  own  house,  his  Church,  shall  be  ruled,  1  Tim. 
iii.  14,  15  ;  and  all  his  ordinances,  word,  sacraments,  censures, 
&c.,  shall  therein  be  dispensed,  2  Tim.  iii.  16,  17.  (See  chap. 
IV.)  Now  this  Scripture  is  divinely  breathed,  or  inspired  of  God 
— holy  men  writing  not  according  to  the  fallible  will  of  man,  but 
the  infallible  acting  of  theHolv  Ghost,  2  Tim.  iii.  16,  with  2  Pet. 
i.  20,21. 

2.  Spiritual  in  the  fountain  or  author  of  this  power,  whence  it 
originally  flows  ;  it  being  derived,  not  from  any  magistrate,  prince, 
or  potentate  in  the  world,  not  from  any  man  on  earth,  or  the  will 
of  man  ;  but  only  from  Jesus  Christ  our  Mediator,  himself  being 
the  sole  or  first  receptacle  of  all  power  from  the  Father,  Matt. 
xxviii.  18  ;  John  v.  22  :  and  consequently,  the  very  fountain  of 
all  power  and  authority  to  his  Church,  Matt,  xxviii.  18-20,  with 
.Tohn  XX.  21,  23  ;  Matt.  xvi.  19,  and  xvili.  lS-20;  2  Cor.  x.  «. 
See  this  formerly  cleared,  chap.  III.  and  V. 

3.  Spiritual  in  the  matter  of  it,  and  the  several  parts  of  this 
jwwer :  therefore  called  the  keys  of  the  kingdom  of  heaven,  not 
the  keys  of  the  kingdoms  of  earth,  Matt.  xvi.  19,  (as  Christ  pro- 
fessed his  kingdom  was  -not  of  this  world,  John  xviii.  36  ;  and  when 
one  requested  of  Christ,  that  by  his  authority  he  would  speak  to 
his  brother  to  divide  the  inheritance  with  him,  Christ  disclaimed 
utterly  all  such  worldly,  earthly  power,  saying,  "  Man,  who 
made  me  a  judge  or  a  divider  over  you?"  Luke  xii.  13,  14.) 
Consider  these   heavenly  s])iritual   keys  in   the  kinds  of  tiiem, 


OF  CHURCH  GOVERNMENT.  59 

whether  of  doctrine  or  discipline  ;  or  in  the  acts  of  them,  wliether 
of  binding  wr  loosing,  in  all  which  they  are  spiritual:  e.  g.  the 
doctrine  which  is  preached  is  not  human  but  divine,  revealed  in 
the  Scriptures  by  the  Spirit  of  God,  and  handling  most  sublime 
spiritual  mysteries  of  religion,  2  Pet.  i.  ;  2  Tim.  iii.  16,  17.  The 
seals  administered  are  not  worldly  seals,  confirming  and  ratifying 
any  carnal  privileges,  liberties,  interests,  authority,  &c.,  but  spi- 
ritual, sealing  the  righteousness  of  faith,  Rom.  iv.  11  ;  the  death 
and  blood  of  Jesus  Christ,  with  all  the  spiritual  virtue  and  effica- 
cy thereof  unto  his  members,  Rom.  v.  6 ;  Gal.  iii. ;  1  Cor.  x.  16, 
17,  and  xi.  23,  24,  &c.  The  censures  dispensed  are  not  pecuni- 
ary,  corporal,  or  capital,  by  fines,  confiscations,  imprisonments, 
whippings,  stocking,  stigmatizing,  or  taking  away  of  limb  or  life, 
(all  such  things  this  government  meddles  not  withal,  but  leaves 
them  to  such  as  bear  the  civil  sword,)  but  spiritual,  that  only 
concern  the  soul  and  conscience ;  as  admonishivg  of  the  unruly 
and  disorderly,  Matt,  xviii.  18,  19  ;  casting  out  the  incorrigible 
and  obstinate  from  the  spiritual  fellowship  of  the  saints.  Matt, 
xviii.  18,  19;  2  Cor.  v.  ult.  :  receiving  again  into  spiritual  com- 
munion of  the  faithful,  such  as  are  penitent,  2  Cor.  ii.  6.  Thus 
the  binding  and  loosing,  which  are  counted  the  chief  acts  of  the 
keys,  are  spiritually  by  our  Saviour  interpreted  to  be  the  remit- 
ting  and  retaining  of  sins ;  compare  Matt,  xviii.  18,  19,  with  John 
XX.  21,  23. 

4.  Spiritual  in  the  form  and  manner,  as  well  as  in  the  matter. 
For  this  power  is  to  be  exercised,  not  in  a  natural  manner,  or  in 
any  carnal  name,  of  earthly  magistrate,  court,  parliament,  prince, 
or  potentate  whatsoever,  as  all  secular  civil  power  is  ;  no,  nor  in 
the  name  of  saints,  ministers,  or  the  churches  :  but  in  a  spiritual 
manner,  in  the  name  of  the  Lord  Jesus,  from  whom  alone  all  his 
officers  receive  their  commissions.  The  word  is  to  be  preached 
in  his  name,  Acts  xvii.  18 :  seals  dispensed  in  his  name.  Matt, 
xxviii.  19;  Acts  xix.  5:  censures  inflicted  in  his  name,  1  Cor. 
V.  4,  &c.     (See  chap.  V.) 

5.  Spiritual  in  the  subject  intrusted  witli  this  power  ;  which  is 
not  any  civil,  political,  or  secular  magistrate,  (as  after  will  more 
fully  appear,  in  chap.  IX.)  but  spiritual  officers,  which  Christ 
himself  hath  instituted  and  bestowed  upon  his  Church,  apostles, 
&;c.,  pastors,  teachers,  elders,  Eph.  iv.  7,  8,  10,  11.  To  these 
only  he  hath  given  the  keys  of  the  kiiigdom  of  heaven,  Matt.  xvi. 
19,  and  xviii."l8, 19,  and  xxviii.  18,  19;  John  xx.  21-23  ;  2  Cor. 
X.  8,  authority  which  the  Lord  hath  given  7is.  These  he  ha^h  made 
governments  in  his  Church,  1  Cor.  xii.  28.  To  these  he  will  have 
obedience  and  subjection  performed,  Heb.  xiii.  17,  and  double  honor 
allowed,  1  Tim.  v.  17. 


00  TIIE  DIVINE  RIGUT 

6.  Spiritual  in  respect  of  the  object  about  which  this  power  is 
to  be  put  forth  and  exercised,  viz.  not  about  things  actions,  or 
persons  civil,  as  such  ;  but  spiritual  and  ecclesiastical,  as  such. 
Thus  injurious  actions,  not  as  trespasses  against  any  statute  or 
law  political  ;  but  as  scandalous  to  our  brethren,  or  the  Church 
of  God,  Matt,  xviii.  18,  19;  are  considered  and  punished  by  this 
power.  Thus  the  incestuous  person  was  cast  out,  because  a 
wicked  person  in  hinnself,  and  likely  to  leaven  others  by  hw  baH 
example,  1  Cor.  v.  6.  Thus  the  persons  whom  the  Church  rnay 
judge  are  not  the  men  of  the  world  without  the  Church,  but 
those  that  are  in  some  sense  spiritual,  and  within  the  Church, 

1  Cor.  V.  12. 

7.  Spiritual  also  is  this  power  in  the  scope  and  end  of  it.  This 
the  Scripture  frequently  inculcates :  e.  g.  a  brother  is  to  be  ad- 
monished privately,  publicly,  &c.,  not  for  the  gaining  of  our 
private  interests,  advantages,  &c.,  but  for  the  gaming  of  our 
brotlier,  that  his  soul  and  conscience  may  be  gained  to  God  and 
to  his  duty,  and  he  be  ref:>rmcd,  Matt,  xviii.  lo.  The  incestuous 
person  is  to  be  "  delivered  to  Satan,  for  the  destruction  of  the  Hesh, 
that  the  spirit  may  be  saved  in  the  day  of  our  Lord  Jesus,"  1  Cor. 
v.  5  ;  yea,  the  whole  authority  given  to  church  guides  from  the 
Lord  was  given  to  this  end,  for  the  edifwMtuM,  not  the  deslructixm 
of  the  Church,  2  Cor.  x.  8,  and  xiii.  10  ;  all  which,  and  such 
like,  are  spiritual  ends.  Thus  the  power  of  church  government 
here  described  is  wholly  and  entirely  a  spiritual  power,  whether' 
we  respect  the  rule,  root,  matter,  form,  subject,  object,  or  end 
thereof.  So  that  in  this  respect  it  is  really  and  specifically  dis- 
tinct  from  all  civil  power,  and  in  no  respect  encroacheth  ufion,  or 
can  be  prejudicial  unto  the  magistrate's  authority,  which  is  pro- 
perly and  only  political. 

2.  The  power  or  authority  of  church  government  is  a  derived 
power.  For  clearing  this,  observe,  there  is  a  magisterial  primi- 
tive supreme  power,  which  is  peculiar  to  Jesus  Christ  our  Media- 
tor, (as  hath  been  proved,  chap.  III.  and  V  :)  and  there  is  a 
ministerial,  derivative,  subordinate  power,  which  the  Scripture 
declares  to  be  in  church  guides.  Matt.  xvi.  19,  and  xviii.  18  ; 
John  XX.  21,  23 ;  Matt,  xxviii.  19,  20  ;  2  Cor.  x.  8,  and  xiii.  10, 
and  often  elsewhere  this  Is  abundantly  testified.  But  whence  is 
this  power  originally  derived  to  them  ?  Here  we  are  carefully 
to  consider  and  distinguish  three  things,  touching  this  power  or 
authority  from  one  another,  viz:  1st.  The  donation  of  the  author- 
ity itself^  and  of  the  offices  whereunto  this  power  doth  prof>eriy 
belong.  2d.  The  designation  of  particular  persons  to  such  offices 
as  are  vested  with  such  power.  3d.  The  public  protection,  couU' 
tenancing,  autlxorizing,  defending,  and  maintaining  of  such  officers 


OF  CHURCH  GOVERNMENT.  fil 

in  the  public  exercise  of  such  power  within  such  and  such  realms 
or  dominions.  This  being  premised,  we  may  clearly  thus  re- 
solve, according  to  scripture  warrant,  viz.  the  designation  or  set- 
ting apart  of  particular  individual  persons  to  those  ofiices  in  the 
Church  that  have  power  and  authority  engraven  upon  them,  is 
from  the  church  nominating,  electing,  and  ordaining  of  such  per- 
sons thereunto,  see  Acts  iii.  1-3  ;  1  Tim.  iv.  14,  and  v.  22  ;  Tit. 
i.  5  ;  Acts  iv.  22.  The  public  protection,  defence,  maintenance, 
&c.,  of  such  officers  in  the  public  exercise  of  the  power  and  au- 
thority of  their  office  in  such  or  such  dominions,  is  from  the  civil 
magistrate,  as  the  jiursing-fathcr  of  the  Church,  Isa.  xlix.  23  ;  for 
it  is  by  his  authority  and  sanction  that  such  public  places  shall 
be  set  apart  for  the  public  ministry,  that  such  maintenance  and 
reward  shall  be  legally  performed  for  such  a  ministry,  that  all 
such  persons  of  such  and  such  congregations  shall  be  (in  case 
they  neglect  fheir  duty  to  such  a  ministry)  punished  with  such 
political  penalties,  &;c.  But  the  donation  of  the  office  and  spirit- 
ual authority  annexed  thereunto,  is  only  derived  from  Jesus  Christ 
our  Mediator.  He  alone  gives  all  church  officers,  and  therefore 
none  may  devise  or  superadd  any  new  officers,  Eph.  iv.  7,  8,  10, 
11  ;  1  Cor.  xii.  28.  And  lie  alone  commits  all  authority  and 
power  spiritual  to  those  officers,  for  dispensing  of  word,  sacra- 
ments, censures,  and  all  ordinances,  Matt.  xvi.  19,  and  xxviii. 
18-20;  John  xx.  21-23;  2  Cor.  x.  8,  and  xiii.  10:  and  there- 
fore it  is  not  safe  for  any  creature  to  intrude  upon  this  prerogative 
royal  of  Christ  to  give  any  power  to  any  officer  of  the  Church. 
None  can  give  what  he  has  not. 


CHAPTER  VII. 

Of  the  several  Paris  or  Ads  of  this  power  of  Church  Government, 
wherein  it  puts  forth  itself  in  the  Church. 

Thus  far  of  the  special  kind  or  peculiar  nature  of  this  author, 
ity  ;  now  to  the  several  parts  or  acts  of  this  power  wliich  tlie  de- 
scription  comprehends  in  these  expressions,  (in  dispensing  the 
word,  seals,  censures,  and  all  other  ordinances  of  Christ.)  The 
evangelical  ordinances  which  Christ  has  set  up  in  his  cliurch  are 
many  ;  and  all  of  them  by  divine  right  that  Christ  sets  up.  Take 
both  the  enumeration  of  ordinances  and  the  divine  rigiit  thereof 
severally,  as  followeth. 

Jesus  Christ  our  Mediator  hath  instituted  and  appointed  these 
6 


52  THE  DIVINE  RIGHT 

ensuing  administrations  to  be  standing  and  perpetual  ordinances 
in  his  church  :  which  ordinances  for  method  sake  may  be  reduced 
into  two  heads,  according  to  the  distribution  of  the  keys  formerly 
laid  down,  (chap.  III.,)  viz.,  ordinances  appertaining,  1st,  To  the 
key  of  order  or  of  doctrine  ;  2d5  To  the  key  of  jurisdiction  or  of 
discipline. 

I.  Ordinances  appertaining  to  the  key  of  order  or  doctrine,  viz : 

1.  Public  prayer  and  thanksgiving  are  divine  ordinances  :  lor 
1st,  Paul  writing  his  first  epistle  to  Timothy,  "that  he  might  know 
how  to  behave  himself  in  the  house  of  God,"  1  Tim.  iii.  14,  15, 
among  other  directions  in  that  epistle,  gives  this  for  one,  "  I  exhort 
thereibre  that  first  of  all  supplications,  prayers,  intercessions,  and 
giving  of  thauks  be  made  for  all  men,"  1  Tim.  ii.  1,  2,  "for  thiii 
is  good  and  acceptable  in  the  sight  of  God  our  Saviour,"  verse  3. 
2.  The  apostle,  regulating  public  prayers  in  the  congregation,  di- 
recting that  they  should  be  performed  with  the  understanding, 
takes  it  for  granted  that  public  prayer  was  an  ordinance  of  Christ. 
"  If  I  pray  in  an  unknown  tongue,  my  spirit  prayeth,  but  my  un- 
derstanding is  unfruitful.  What  is  it  then  ?  I  will  pray  with  the 
spirit,  and  will  pray  with  the  understanding  also.  Else  when  thou 
shalt  bless  with  the  spirit,  how  shall  he  that  occupieth  the  room 
of  the  unlearned,  say  amen  at  thy  giving  of  thanks,  seeing  he  un- 
derstandeth  not  what  thou  STiyest  ?  for  thou  verily  givest  thanks 
well,  but  the  other  is  not  edified."  1  Cor.  xiv.  14-17.  3.  Fur- 
ther, the  apostles  did  account  public  prayer  to  be  of  more  concern 
than  serving  of  tables,  and  providing  for  the  necessities  of  the  poor, 
yea,  to  be  a  principal  part  of  their  ministerial  office,  and  there- 
fore resolve  to  addict  and  "give  themselves  to  the  ministry  of  the 
word  and  to  prayer,"  Acts  vi.  4  ;  and  this  was  the  church's  prac- 
tice in  the  purest  times.  Acts  i.  13,  14,  whose  pious  action  is  for 
our  imitation.  4.  And  Jesus  Christ  hath  made  gracious  promises  to 
public  prayer,  viz.,  of  his  presence  with  those  who  assemble  in  his 
name  ;  and  of  audience  of  their  prayers,  Matt,  xviii.  19,  20.  Would 
Christ  so  crown  public  prayer  were  it  not  his  own  ordinance? 

2.  Singing  of  psalms  is  a  divine  ordinance,  being, 

1.  Prescribed;  "be  filled  with  the  spirit:  speaking  to  your- 
selves in  psalms,  and  hymns,  and  spiritual  songs,"  Eph.  v.  18, 
19.  "  Let  the  word  of  Christ  dwell  in  you  richly  in  all  wisdom, 
teaching  and  admonishing  one  another  in  psalms,  and  hymns,  and 
spiritual  songs,"  Col.  iii.  10. 

2.  Regulated  ;  the  right  performance  thereof  being  laid  down, 
"  I  will  sing  with  the  spirit,  and  I  will  sing  with  the  understand- 
ing also,"  1  Cor.  xiv.  15,  10.  "  Singing  with  grace  in  your  hearts 
to  the  Lord,"  Col.  iii.  10.  "Singing  and  making  melody  in  your 
liearls  to  the  Lord,"  Eph.  v.  19. 


OF  CHURCH  GOVERNMENT.  63 

3.  The  public  ministry  of  the  word  of  God  in  the  congregation 
is  a  divine  ordinance.  "  We  will  give  ourselves,"  said  the  apos- 
tles, "to  the  ministry  of  the  word  and  prayer,"  Acts  vi.  4.  The 
ministry  of  the  word  is  a  sacred  ordinance,  whether  read,  preach- 
ed, or  catechetically  propounded. 

1.  The  public  reading  of  the  word  is  a  divine  ordinance,  (thougii 
exposition  of  what  is  read  do  not  always  immediately  Ibllow.) 
For,  1.  God  commanded  the  reading  of  the  word  publicly,  and 
never  since  repealed  that  command,  Deut.  xxxi.  11-13  ;  .ler. 
xxxvi.  6  ;  Col.  iii.  16.  2.  Public  reading  of  the  scriptures  hath 
been  the  practice  of  God's  church,  both  before  Christ,  Exod.  xxiv. 
7 ;  Neh.  viii.  18,  and  ix.  3,  and  xiii.  1 ;  and  after  Christ,  Acts 
xiii.  15,  27,  and  xv.  21 ;  2  Cor.  iii.  14.  3.  Public  reading  of 
the  scriptures  is  as  necessary  and  profitable  now  as  ever  it  was. 
See  Deut.  xxxi.  11-13. 

2.  The  public  preaching  of  the  word  is  an  eminent  ordinance 
of  Christ.     This  is  evident  many  ways,  viz  : 

1.  Christ  hath  commanded  that  the  word  shall  be  preached. 
"  Go  ye  into  all  the  world,  and  preach  the  gospel  to  every  crea- 
ture," Mark  xvi.  15.  ^'  Go  ye,  therefore,  and  disciple  ye  all  na- 
tions ;  teaching  them  to  observe  all  things  whatsoever  I  have  com- 
manded you,"  Matt,  xxviii.  19,  20.  "  As  ye  go,  preach,  saying, 
The  kingdom  of  heaven  is  at  hand,"  Matt.  x.  7.  See  also  Mark 
iii.  14.  "  I  charge  thee,"  &;c.  "  Preach  the  word,"  2  Tim.  iv.  1, 
2.  "  Necessity  is  laid  upon  me,  yea,  wo  is  unto  me  if  I  preach 
not  the  gospel,"  1  Cor.  ix.  16,  17.  "  Christ  sent  me — to  preach 
the  gospel,"  1  Cor.  i.  17  ;  with  which  compare  also  Acts  xx.  28, 
and  1  Pet.  v.  1-4. 

2.  Christ  hath  appointed  who  shall  preach  the  word.  "  How 
shall  they  preach  except  they  be  sent  ?"  Rom.  x.  15.  The  qual- 
ifications of  preaching  elders  see  in  1  Tim.  iii.  2-8,  and  Tit.  i. 
5-9. 

3.  Christ  hath  appointed  how  the  word  shall  be  preached. 
*'  Be  instant,  in  season,  out  of  season,  reprove,  rebuke,  exhort 
with  all  long-suffering  and  doctrine,"  2  Tim.  iv.  2. '  "  That  he 
may  be  able  by  sound  doctrine  both  to  exhort  and  convince  gain- 
sayers,"  Tit.  i.  9.  "  He  that  hath  my  word,  let  him  speak  my 
word  faithfully  :  what  is  the  chaff  to  the  wheat,  saith  the  Lord?" 
Jer.  xxiii.  28. 

4.  Christ  hath  made  many  encouraging  promises  to  the  preach- 
ing of  his  word,  which  he  would  not  have  done,  were  it  not  his 
own  ordinance.  "  Teaching  them  to  observe  all  things  wiiatso- 
ever  I  have  commanded  you,  and  lo  1  am  with  you  every  day  to 
the  end  of  the  world,"  Matt,  xxviii.  20.  "  Whatsoever  ye  shall 
bind  on  earth,  shall  be  bound  in  heaven  ;  and  whatsoever  ye  shall 


64  THE  DIVLNK  RIGHT 

loose  on  eartli  shall  be  loosed  in  heaven,"  Matt.  xvi.  19,  andxviii. 
18.  "  Whose  soever  sins  ye  remit,  they  are  remitted  unto  them  : 
and  whose  soever  sins  ye  retain,  they  are  retained,"  John  xx.2n. 
JJoth  these  are  partly  meant  of  doctrinal  binding  and  loosing,  re- 
mitting and  retaining.  "  Be  not  afraid,  but  speak,  and  hold  not 
thy  peace  :  for  I  am  with  thee,  and  no  man  shall  set  on  thee  to 
hurt  thee,  for  I  have  much  people  in  this  city,"  Acts  xviii. 
9,  10. 

3.  The  catechetical  propounding  or  expounding  of  the  word, 
viz.  a  plain,  familiar  laying  down  of  the  first  principles  of  the 
oracles  of  God,  is  an  ordinance  of  Christ  also.  For,  1.  This  was 
the  apostolical  way  of  teaching  the  churches  at  the  first  planta- 
tion thereof.  "  When  for  the  time  ye  ought  to  be  teachers,  ye 
have  need  that  one  teach  you  again  which  be  the  first  princij)]es 
of  the  oracles  of  God,  and  are  become  such  as  have  need  of  milk 
and  not  of  strong  meat,"  Ileb.  v.  12.  "  Therefore,  leaving  the 
word  of  the  beginning  of  Christ,  let  us  go  on  unto  perfection,  not 
laying  again  the  foundation  of  repentance  from  dead  works,  and 
of  faith  towards  God,"  &c.,  Ileb.  vi.  1,  2.  "  And  I,  brethren, 
could  not  speak  unto  you  as  unto  spiritual,  but  as  unto  carnal,  as 
unto  babes  in  Christ.  I  have  fed  you  with  milk,  and  not  with 
meat,  for  hitherto  ye  were  not  able  to  bear  it,  neither  yet  now 
are  ye  able,"  1  Cor.  iii.  1,  2.  2.  And  this  is  the  sense  of  pas- 
tor and  people  which  the  Holy  Ghost  useth,  setting  forth  the 
reciprocal  relation  and  oflicc  between  them,  with  his  own  appro- 
bation. "  Let  him  that  is  catcchi/ed  in  the  word,  communicate 
to  him  that  catechizeth  him,  in  all  good  things,"  Gal.  vi.  G. 

4.  The  administration  of  the  sacranients  is  of  divine  insti- 
tution. 

1.  Of  l^aptism.  "lie  that  sent  me  to  baptize  with  water," 
John  i.  33.  "Go  ye  tiierefbre,  disciple  ye  all  nations,  baptizing 
them  into  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,"  Matt,  xxviii.  18-20. 

2.  Of  the  Lord's  supper,  which  Christ  ordained  ike  same  nigliL 
in  which  he  was  hcAraijcd  :  which  institution  is  at  large  described, 
1  Cor.  xi.  20,  23,  &c.  ;  Matt.  xxvi.  26-31  ;  Mark  xiv.  22-27; 
Luke  xxii.  19,  20. 

2.  Ordinances  appertaining  to  the  key  of  jurisdiction  or  of  dis- 
cipline, viz  : 

1.  The  ordination  of  presbyters  with  imposition  of  the  hands 
of  the  presbytery,  after  praying  and  fasting,  is  a  divine  ordinance. 
"  Neglect  not  the  gift  that  is  in  thee,  which  was  given  thee  by 
prophecy  with  the  laying  on  of  the  hands  of  the  presbytery," 
1  Tim.  iv.  14.  Titus  was  left  in  Crete  lor  this  end,  "  To  set  in 
order    things    that  were   wanting,    and    ordain    presbyters"    (or 


OF  CHURCH  GOVERNMENT.  65 

elders)  '^  in  every  city,  as  Paul  had  appointed  him,''  Tit.  i.  5. 
Timothy  is  charged,  "  Lay  hajids  suddenly  on  no  man,  neither 
be  partaker  of  other  men's  sins  ;  keep  thyself  pure,"  1  Tim.  v. 
22.  Paul  and  Barnabas  came  to  Lystra,  Iconium,  and  Antioch, 
and  "  when  they  had  ordained  them  presbyters  in  every  church, 
and  had  prayed  with  fasting,  they  commended  them  to  the  Lord," 
&c.,  Acts  XIV.  21,  23. 

2.  Authoritative  discerning,  and  judging  of  doctrine  according 
to  the  word  of  God,  is  a  divine  ordinance.  As  that  council  at 
Jerusalem,  authoritatively  (viz.  by  ministerial  authority)  judged 
of  both  the  false  doctrine  and  manners  of  false  teachers,  brand- 
ing them  for  "  troublers  of  the  Church,  subverters  of  souls,"  &c. 
"  Forasmuch  as  we  have  heard  that  certain,  coming  forth  from 
us,  have  troubled  you  with  words,  subverting  your  souls,  saying, 
ye  ought  to  be  circumcised,  and  keep  the  law,  to  whom  we  gave 
no  such  commandment,"  Acts  xv.  24  ;  "  it  seemed  good  to  the 
Holy  Ghost,  and  to  us,  to  impose  upon  you  no  greater  burden 
than  these  necessary  things,"  v.  28  ;  and  this  was  done  upon 
debates  from  scripture  grounds,  "  and  to  this  the  words  of  the 
prophets  agree,"  Acts  xv.  15  :  and  afterwards  their  results  and 
determinations  are  called  '•  decrees  ordained  by  the  apostles  and 
elders,"  Acts  xvi.  4. 

3.  Admonition  and  public  rebuke  of  sinners  is  a  divine  ordi- 
nance of  Christ.  "  If  thy  brother  trespass  against  thee,  go  and 
tell  him  his  fault  between  thee  and  him  alone  :  if  he  will  not  hear 
thee,  then  take  with  thee  one  or  two  more- — and  if  he  shall 
neglect  to  hear  them,  tell  it  unto  the  Church,"  Matt,  xviii. 
15-17.  "  Whose  soever  sins  ye  bind  on  earth  shall  be  bound 
in  heaven,"  John  xx.  23.  One  way  and  degree  of  binding  is  by 
authoritative,    convincing    reproof.       "  Admonish    the    unruly," 

1  Thess.  V.  14.  "An  heretic,  after  the  first  and  second  admoni- 
tion, reject,"  Tit.  iii.  1.  "  Them  that  sin,  convincingly  reprove 
before  all,  that  the  rest  also  may  fear,"  1  Tim.  v.  20.  "  Rebuke 
them  sharply,''  (or  convince  them  cuttingly,)  Tit.  iii.  13.  "Suf- 
ficient to  such  an  one   is  that  rebuke,  which  was   from  many," 

2  Cor.  ii.  6. 

4.  Rejecting,  and  purging  out,  or  putting  away  from  the  com- 
munion of  the  Church,  wicked  and  incorrigible  persons,  is  an 
ordinance  of  Christ.  "  And  if  he  will  not  hear  them,  tell  the 
Church  ;  but  if  he  will  not  hear  the  Church,  let  him  be  unto 
thee  even  as  a  heathen  and  a  publican."  "  Verily,  I  say  unto  you, 
what  things  soever  ye  shall  bind  on  earth,  they  shall  be  bound  in 
heaven,"  Matt,  xviii.  17,  18,  compared  with  Matt.  xvi.  19,  and 
John  XX.  21,  23.  "  An  heretic,  after  once  or  twice  admonition, 
reject,"  Tit.  iii.  10  ;  i.  e.  excommunicate,  till  he  repent — Fisc. 

6* 


GO  THE  1)1  VIM::  RICllT 

in  loc.  IJy  Iho  lawful  judgment  of  the  Churcli,  to  deliver  tlie 
impenitent  to  Satan. — Bcza  in  loc.  "  Of  whom  is  Hymeneus  and 
Alexander,  whom  I  have  delivered  to  Satan,  that  they  may  learn 
not  to  blaspheme,"  1  Tim.  i.  20.  The  apostle's  scope  in  1  Cor. 
V.  is  to  press  the  church  of  Corinth  to  excommunicate  the  incest- 
uous person.  "  Ye  arc  pufibd  up,  and  have  not  rather  mourned, 
that  he  that  hath  douc  this  deed  may  be  taken  from  the  rnidst  of 
you.  For  I  verily,  as  absent  in  body,  but  present  in  spii'it,  have 
already  as  presenf  judged  him  that  thus  wrought  this  thing.  In 
the  name  of  our  Lord  Jesus  Christ,  you  being  gathered  together, 
and  my  spirit  with  the  power  of  our  Lord  Jesus  Christ,  to  deliver 
such  an  one  to  Satan  for  the  destruction  of  the  flesh,  that  the  spirit 
may  be  saved  in  the  day  of  our  Lord  .Tcsus,"  1  Cor.  v.  2-5. 
"  Know  ye  not  that  a  little  leaven  leaveneth  the  whole  lump  ? 
Purge  out  therefore  the  old  leaven,"  ver.  7.  "  I  wrote  to  you 
in  an  epistle,  not  to  be  mingled  together  with  fornicators,"  ver. 
9,  11  ;  and  explaining  what  he  meant  by  not  being  mingled  to- 
gether, saith,  "  If  any  named  a  brother  be  a  fornicator,  or  covet- 
ous, or  an  idolater,  or  a'  reviler,  or  drunkard,  or  rapacious,  with 
such  an  one  not  to  cat  together,"  ver.  11.  "Therefore  take 
away  from  among  yourselves  that  wricked  person,"  ver.  13. 

5.  Seasonable  remitting,  receiving,  comforting,  and  authorita- 
tive confirming  again  in  the  communion  of  the  Church  those  that 
are  penitent.  "  What  things  soever  ye  shall  loose  on  earth  shall 
be  loosed  in  heaven,"  Matt.  xvi.  19,  and  xviii.  iS.  "  Whose  so- 
ever sins  ye  remit,  they  are  remitted  unto  them,"  John  xx.  23. 
This  loosing  and  remitting  is  not  only  doctrinal  and  declarative 
in  the  preacliing  of  the  word,  but  also  juridical  and  authoritative 
in  the  administration  of  censures.  Tiiis  is  called,  for  distinction's 
sake,  absolution.  After  the  church  of  Corinth  had  excommuni- 
cated the  incestuous  person,  and  he  thereupon  had  given  suffi- 
cient testimony  of  his  repentance,  the  apostle  directs  them  to 
receive  him  into  church  communion  again,  saying,  "  Sufficient  to 
such  an  one  is  that  rebuke  inflicted  of  niany ;  so  that  contrari- 
wise you  should  rather  forgive  and  comfort  him,  lest  such  an  one 
should  be  swallowed  up  of  abundant  sorrow.  Wherefore  I  be- 
seech autiioritatively  to  confirm  love  unto  him  :  for  to  this  pur- 
pose  also  I  have  written  unto  you,  that  I  may  know  the  proof  of 
you,  if  yc  be  obedient  in  all  things,"  2  Cor.  ii.  G-9. 


OF  CHURCH  GOVERNMENT.  67 

CHAPTER  VIII. 

Of  the  End  and  Scope  of  this  Government  of  the  Church. 

The  end  or  scope  intended  by  Christ  in  instituting,  and  to  be 
aimed  at  by  Christ's  officers  in  executing  of  churcli  government 
in  dispensing  the  word,  sacrament,  censures,  and  all  ordinances 
of  Christ,  is  (as  tlie  description  expresseth)  hha  edifying  of  the 
Church  of  Christ.  This  end  is  very  comprehensive.  For  the 
fuller  evidencing  whereof  these  two  things  are  to  be  proved  :  1st. 
That  Jesus  Christ  our  Mediator  hath  under  the  New  Testament 
one  general  visible  Church  on  earth.  2d.  That  the  edification  of 
this  Church  of  Christ  is  that  eminent  scope  and  end  why  Christ 
gave  the  power  of  church  government  and  other  ordinances  unto 
the  Church. 

I.  For  the  first,  that  Jesus  Christ  our  Mediator  hath  under  the 
New  Testament  a  general  visible  Church  on  earth,  made  up  of 
all  particular  churches,  may  be  cleared  by  considering  well  these 
particulars. 

1st.  That  it  is  evident  by  the  Scriptures  that  Jesus  Christ  hath 
on  earth  many  particular  visible  churches  :  (whether  churches 
congregational,  presbyterial,  provincial,  or  national,  needs  not 
here  be  determined.)  "  Unto  the  churches  of  Galatia,"  Gal.  i.  2. 
''  The  churches  of  Judea,"  Gal.  i.  22.  "  Through  Syria  and 
Cilicia,  confirming  the  churches,"  Acts  xv.  41.  "To  tlie  seven 
churches  in  Asia,"  Rev.  i.  4,  20.  "  The  church  of  Ephesus," 
Rev.  ii.  1.  "  The  church  in  Smyrna,"  ver.  8.  "  The  church 
in  Pergamus,"  ver.  12.  "The  church  in  Thyatira,"  ver.  18. 
"The  church  in  Sardis,"  Rev.  iii.  1.  "The  church  in  Phila- 
delphia,"  ver.  7.  And  "the  church  in  Laodicea,"  ver.  14. 
"  The  church  that  is  in  their  house,"  Rom.  xvi.  5  ;  and  Philem. 
2.  "  Let  your  women  keep  "silence  in  the  church,"  1  Gor.  xiv. 
84.  "All  the  churches  of  the  Gentiles," 'Rom.  xvi.  4.  "So 
ordain  I  in  all  churches,"  1  Cor.  vii.  17.  "As  in  all  churches 
of  the  saints,"  1  Gor.  xiv.  33.  "  The  care  of  all  the  churches," 
2  Cor.  xi.  28.  The  New  Testament  hath  many  such  like  ex- 
pressions. 

2d.  That  how  many  particular  visible  cliurches  soever  Christ 
hath  on  earth,  yet  Scripture  counts  them  all  to  be  but  one  general 
visible  Church  of  Christ.      This  is  manifest, 

1.  By  divers  Scriptures,  using  the  word  church  in  such  a  full 
latitude  and  extensive  completeness,  as  properly  to  signify,  not 
any  one  single  congregation,  or  particular  church,  hut  one  gene- 
ral visible  Church  :  as,  "  Upon  this  rock  I  v.'tll  uuild  my  Church," 


68 


THE  DIVINE  RIGHT 


Matt.  xvi.  18.  "Give  none  offence,  neither  to  the  Jews,  nor  to 
the  Greeks,  nor  to  the  Church  of  God,"  1  Cor.  x.  32.  "  Gori 
hath  «et  some  in  the  Church,  first,  apostles  ;  secondarily,  prophets ; 
thirdly,  teachers,"  &c.,  1  Cor.  xii.  28.  "  I  persecuted  the  Church 
of  Go^J,"  1  Cor.  XV.  9  ;  Gal.  i.  13.  ."  The  Church  of  the  living,' 
God,  the  pillar  and  ground  of  the  truth,"  1  Tim.  iii.  15.  ''  Might 
be  known  by  the  Church  the  manifold  wis^Jom  of  God,"  Eph.  iii. 
10.  "  In  the  midst  of  the  Church  will  I  sing  praise  unto  thee," 
Hob.  ii.  12.  In  which,  and  such  like  places,  we  must  needs  un- 
derstand, that  one  general  visible  Church  of  Christ. 

2.   By  such  passages  of  scripture  as  evidently  compare  all  vis- 
ible  proYessors  and  mernl>ers  of  Christ  throughout  the  world  to  one 
organical  lx>dy,  having  eyes,  ears,  hands,  feet,  &c.,  viz.,  several 
organs,  instruments,  officers,  &c.,  in  it,  for  the  benefit  of  the  whole 
body;  as,  "  He  gave  some  af^ostles,  and  some  prophets,  and  some 
evangelists,  and  some  pastors  and  teachers,  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the  edifying  of  the  bo. 
dy  of  Christ,"  Eph.  iv.  11,  12.  "  There  is  one  body,"  Eph.  iv.  4. 
"  As  we  have  many  members  in  one  body,  and  all  members  have 
not  the  same  office ;  so  we  being  many  are  one  body  in  Christ, 
and  every  one  members  one  of  another,"  &c.,  Rom.  xii.  4-9. 
"  As  the  IxjfJy  is  one,  and  hath  many  members,  and  all  the  mem- 
bers  of  that  one  bwjy  l>eing  many,  are  one  bof]y  ;  so  also  is  Christ," 
(i.  e.,  Christ  considered  mystically,  not  personally,)  "  for  by  one 
Spirit  are  we  all  baptized  into  one  body,  whether  we  be  .Tews  or. 
Gentiles,  whether  we  be  lx)nd  or  free,"  &c.,  1  Cor.  xii.  12,  to  the. 
end  of  the  chapter,  which  context  plainly  demonstrates  all  Christ's 
visible  members  in  the  world,  Jews  or  Gentiles,  &sc.,  to  be  mem- 
bers  of  one  and  the  same  organical  l^KxJy  of  Christ,  which  organi- 
cal body  of  Christ  is  the  general  visible  Church  of  Christ ;  for  the 
invisible  church  is  not  organical. 

II.  That  the  edification  of  the  Church  of  Christ  is  that  eminent 
Kcope  and  end,  why  Christ  gave  church  government  and  all  other 
ordinances  of  the  New  Testament  to  his  Church.  This  is  fre- 
quently  testified  in  scripture.  1.  The  apostle,  speaking  of  this 
j>ower  generally,  saith,  "  Our  authority  which  the  Lord  hath  given 
to  us  for  edification,  and  not  for  the  destruction  of  you,"  2  Cor.  x.  8. 
The  like  passage  he  hath  again,  saying, "  according  to  the  authority," 
or  power,  "  which  the  Lord  hath  given  to  rne  for  edification,  and 
not  for  destruction,"  2  Cor.  xiii.  10;  in  both  which  places  he 
speaks  of  the  authority  of  church  government  in  a  general  com- 
prehensive way,  declaring  the  grand  and  general  immediate  end 
thereof  to  he,  affirmatively,  edification  of  the  church  ;  negatively, 
not  the  subversion  or  destruction  thereof.  2.  In  like  manner, 
when  particular  acts  of  government,  and  particular  ordinances 


OF  CHURCH  GOVERNIMENT.  qq 

are  mentionoJ,  the  edification  of  the  Church,  at  least  in  her  mem- 
bers,  is  propounded  as  the  great  end  of  all :  e.  g.  1.  Admonition 
is  for  edification,  that  an  erring  brother  may  he  gained,  Matt,  xviii. 
15,  16,  that  wavering  minds  may  be  sound  in  the  faith.  "  Re- 
buke  them  cuttingly,  that  they  may  be  sound  in  the  faith,*^'  Tit.  i. 
13,  that  beholders  and  bystanders  may  fear  to  fall  into  like  sins. 
"Them  that  sin  rebuke  before  all,  that  others  also  may  fear,"  1 
Tim.  V.  20.  2.  Excommunication  is  for  edification;  particular- 
ly of  the  delinquent  member  himself ;  thus  the  incestuous  person 
was  "  delivered  to  Satan  for  the  destruction  of  th.e  flesh,  that  the 
spirit  might  be  saved  in  the  day  of  the  Lord  Jesus,"  1  Cor.  v.  4,  5. 
"Hymeneus  and  Alexander  were  delivered  to  Satan,  that  they 
might  learn  not  to  blaspheme,"  1  Tim.  i.  20  :  more  irenerally  of 
the  Church  ;  thus  the  incestuous  person  was  to  be  pu?  awav  from 
among  them  lest  the  whole  lump  of  the  church  should  be  leavened 
by  hmi,  1  Cor.  v.  3.  Absolution  also  is  for  edification,  lest  the 
penitent  party  ''should  be  swallowed  up  of  too  much  sorrow,"  2 
^T'\  "'J*  ^'  ^'^  ^*^®  officers  of  his  Church  are  for  edification 
of  the  Church,  (Eph.  iv.  7,  8,  11,  12,  16,)  together  with  all  the 
gifts  and  endowments  in  these  officers,  whether  of  prayer,  pro- 
phecy,  tongues,  &c.,  all  must  be  managed  to  edification.  This  is 
the  scope  of  the  whole  chapter.  1  Cor.  xii.  7,  &c.,  and  1  Cor. 
XIV.  3-5,  9,  12,  &c.,  26  ;  read  the  whole  chapter.  That  pas. 
sage  of  Paul  is  remarkable,  "  I  thank  my  God,  I  speak  with 
tongues  more  than  you  all ;  yet  in  the  church  I  had  rather  speak 
five  words  with  my  understanding,  that  by  my  voice  I  might  teach 
others  also,  than  ten  thousand  words  in  an  unknown  "tongue," 
verses  18,  19.  Thus  church  government,  and  all  sorts  of^ordi- 
nances,  with  the  particular  acts  thereof,  are  to  be  levelled  at  this 
mark  of  edification.  Edification  is  an  elegant  metaphor  from  ma- 
terial buildings  (perhaps  of  the  materiarand  typical  temple)  to 
the  spiritual  ;  for  explanation's  sake  briefly  thus  take  the  accom- 
modation  :  The  architects,  or  builders,  are  the  ministers,  1  Cor.  iii. 
10.  The.  foundation  and  corner-stone  that  bears  up,  binds  together, 
and  gives  strength  to  the  building,  is  Jesus  Christ,  1  Cor.  in.  11  • 

1  Pet.  ii.  4,  6.     The  stones  or  materials  are  the  faithful  or  saints, 

2  Cor  1.  1.  The  huiMing,  or  house  itself,  is  the  Church,  that  spir- 
itual house,  and  temyle  of  the  living  God,  Eph.  ii.  21,  and  iv.  12  ; 
1  Cor.  iii.  9,  16,  17.  The  edification  of  this  house  is  gradually 
to  be  perfected  more  and  more  till  the  coming  of  Christ,  by  lay- 
ing the  foundation  ofChristianity,  in  bringing  men  still  unto  Christ, 
and  carrying  on  the  superstruction  in  perfecting  them  in  Christ  in 
all  spiritual  growth,  till  at  last  the  top-stone  be  laid  on,  the  Church 
completed,  and  translated  to  the  house  not  7nade  icith  haiids,  eternal 
in  the  heavens. 


70  THE  DIVINE  RIGHT 


CHAPTER  IX. 

Of  the  pro2)er  receptacle  and  distinct  subject  of  all  tJiis  power  and 
(lutliority  of  Church  Government,  which  Christ  hath  peculiarly  in- 
trusted with  the  execution  tJiereof  according  to  the  Scriptures.  And 
1.  Negatively,  That  the  political  magistrate  is  not  the  proper  suh- 
jficl  of  this  power. 

Thus  wc  have  taken  a  brief  survey  of  church  government,  both 
in  the  rule,  root,  kind,  branches,  and  end  thereof,  all  which  are 
comprised  in  tlie  former  description,  and  being  less  controverted, 
liave  been  more  briefly  handled.  Now,  the  last  thing  in  the  descrip- 
tion which  comes  under  our  consideration,  is  the  proper  receptacle 
of  all  this  power  from  Christ,  or  the  peculiar  subject  intrusted  by 
Christ  with  this  power  and  the  execution  thereof,  viz.  only  Christ's 
own  officers.  For  church  government  is  a  spiritual  power  or  au- 
thority, derived  from  Jesus  Christ  our  Mediator,  only  to  his  own 
officers,  and  by  them  exercised  in  dispensing  of  the  word,  &c. 
Now  about  this  subject  of  the  power  will  be  the  great  knot  of  the 
controversy,  forasmuch  as  there  are  many  diflerent  claims  thereof 
made,  and  urged  with  vehement  importunity  :  (to  omit  the  Romish 
claim  for  the  pope,  and  the  prelatical  claim  for  the  bishop,)  the 
politic  Erastian  pretends  that  the  only  proper  subject  of  all  church 
government  is  the  political  or  civil  magistrate  ;  the  gross  Brown- 
isls  or  rigid  Separatists,  that  it  is  the  body  of  the  people,  or  com- 
munity of  the  faithful  in  an  equal  even  level  ;  they  that  are  more 
refined,  (who  style  themselves  for  distinction's  sake*  Independ- 
ents,) that  it  is  the  single  congregation,  or  the  company  of  the 
faithful  with  their  presbytery,  or  church  officers  ;  the  Presbyte- 
rians hold  that  the  proper  subject  wherein  Christ  hath  seated 
and  intrusted  all  church  power,  and  the  exercise  thereof,  is  only 
his  own  church  officers,  (as  is  in  the  description  expressed.) 
Here,  therefore,  the  way  will  be  deeper,  and  the  travelling  slow, 
er ;  the  opposition  is  much,  and  therefore  the  disquisition  of  this 
matter  will  unavoidably  be  the  more. 

For  perspicuity  lierein,  seeing  it  is  said  that  this  power  is  de- 
rived from  Christ  only  to  his  own  officers  ;  and  by  this  word  (only) 
all  other  subjects  are  excluded;  the  subject  of  church  power  may 

»See  Mr.  Edwards's  Antapolop;ia,  page  201,  printed  in  anno  1644,  prov- 
ing this  out  of  their  own  books.  Especially  see  a  little  book  in  l2mo.  printed 
in  anno  1(54(5,  styled  a  collection  of  certain  matters,  whicli  almost  in  every 
page  pleads  for  Independency  and  Independents  by  name  :  from  wliic-h  most 
of  the  Independent  principles  seem  to  be  derived. 


OF  CHURCH  GOVERNMEXT.  71 

be  considered,  1 .  Negatively,  what  it  is  not.  2.  Afnrmativclv, 
what  it  is. 

Negatively,  the  proper  subject  unto  whom  Christ  hath  commit- 
ted the  power  of  church  government,  and  the  exercise  thereof,  is 
not,  1.  The  political  magistrate,  as  the  Erastians  imagine.  2. 
Nor  the  body  of  the  people,  either  with  their  presbytery  or  with- 
out  it,  as  the  Separatists  and  Independents  pretend.  Let  these 
negatives  first  be  evinced,  and  then  the  affirmative  will  be  more 
clearly  evidenced. 

Touching  the  first  of  these — that  the  political  magistrate  is  not 
the  proper  subject  unto  m  horn  Jesus  Christ  our  Mediator  hath  com- 
mitted the  power  of  church  government,  and  the  exercise  of  that 
power;  it  will  be  cleared  by  declaring  these  two  things  distinctly 
and  severally,  viz  :  1.  "What  power  about  ecclesiasticals  is  grant- 
ed to  the  civil  magistrate.  2.  Wliat  power  therein  is  denied  unto 
him,  and  why. 

SECTION  I. 

Such  power  is  granted  by  the  reformed  churches  and  orthodox 
writers  to  the  political  magistrate,  in  reference  to  church  afiairs. 
Take  it  in  these  particulars. 

A  defensive,  protecting,  patronizing  power  to  the  church,  and  all 
the  members  thereof  "  Kings  shall  be  thy  nursing- fathers,''  &;c., 
Isa.  xlix.  93.  '-The  magistrate  is  the  minister  of  God  for  good 
to  well-doers,  as  well  as  the  avenger,  executing  v»rath  upon  evil- 
doers;  a  terror  not  to  good  works,  but  to  the  evil,'"'"  Rom.  xiii.  3, 
4;  he  is  called  an  heir,  or,  possessor  of  restraint,  to  put  men-  to 
shame,  Judges  xviii.  7.  And  as  the  church  ought  to  pray  for  kings 
and  all  in  authority,  so  consequently  all  in  authority  should  en- 
deavor to  defend  it,  that  the  church  and  people  of  God  should  lead 
a  quiet  and  peaceable  life,  (under  tiie  wing  of  their  protection,) 
"  in  all  godliness  and  honesty,"  1  Tim.  ii.  2  ;  and  this  is  evident 
from  the  end  and  scope  of  these  prayers  here  prescribed,  as  in- 
terpreters unanimously  agree.  And  hereupon  are  those  promises 
to  the  church,  "The  sons  of  strangers  shall  build  up  thy  walls, 
and  their  kings  shall  minister  unto  thee,"  Isa.  Ix.  10  ;  "  and  thou 
shalt  suck  the  breast  of  kings,"  Isa.  Ix.  16.  Now,  this  nursing, 
protecting  care  of  magistrates  towards  the  church,  puts  forth  itself 
in  these  or  like  acts,  viz :  He, 

1.  Removes  all  external  mipediments  of  true  religion,  vvorship 
of  God,  &c.,  by  his  civil  power,  whether  persons  or  things,  whe- 
ther persecutions,  profaneness,  heresy,  idolatry,  superstition,  &;c., 
that  truth  and  godliness  may  purely  flourish  :  as  did  Jehoshaphat, 
Asa,  Hezekiah,  Josiah.  And  hereupon  it  is  that  God  so  oft  con- 
demns the  not  removing  and  demolishing  of  the  high  places  and 


72  THE  DIVINE  RIGHT 

monuments  of  idolatry,  1  Kings  xv.   14,  with  2  Chron.  xv.  17; 

1  Kings  xxii.  44  ;  2  Kings  xii.  3:  and  highly  commends  the  con- 
trary in  Asa,  2  Chron.  xv.  8,  16  :  in  Jchoshaphat,  2  Chron.  xvii. 
3,  4,  6-10:  in  Hezekiah,  2  Chron.  xxxi.  1;  2  Kings  xviii.  4: 
in  Manasseh,  2  Chron.  xxxiii.  15:  in  Josiah,  2  Kings  xxiii.  8, 
13,  19,  20,  24  :  whereupon  the  Holy  Ghost  gives  him  that  super: 
lative  commendation  above  all  kings  before  and  after  him,  ver.  25. 

2.  Countenanceth,  advanceth,  and  encourageth  by  his  author- 
ity and  example  the  public  exercise  of  all  God's  ordinances,  and 
duties  of  religion  within  his  dominions,  whether  in  matter  of  di- 
vine worship,  discipline,  and  government,  maintaining  for  the 
Church  the  fulness  of  spiritual  liberties  and  privileges  communi- 
cated to  her  from  Christ:  as  did  Asa,  2  Chron.  xv.  9-16  :  Jeho- 
shaphat,  2  Chron.  xx.  7-9  :  Hezekiah,  2  Chron.  xxix.,  xxx.,  and 
xxxi.  chapters  throughout :  Josiah,  2  Chron.  xxxiv.  and  xxxv. 
chapters.  And  to  this  end  God  prescribed  in  the  law  that  the 
king  should  still  have  a  copy  of  the  law  of  God  by  him,  therein 
to  read  continually,  Deut.  xvii.  18-20  ;  because  he  was  to  be 
not  only  a  practiscr,  but  also  a  protector  thereof,  a  keeper  of  both 
tables. 

3.  Supplies  the  Church  with  all  external  necessaries,  provis- 
ions, means,  and  worldly  helps  in  matters  of  religion:  as  con- 
venient public  places  to  worship  in,  sufficient  maintenance  for 
ministers,  (as  the  Scripture  requireth,  1  Tim.  v.  17,  18  ;  1  Cor. 
ix.  6-15;  Gal.  vi.  6:)  schools  and  colleges,  for  promoting  of 
literature,  as  nurseries  to  the  prophets,  (Stc. ;  together  with  the 
peaceable  and  effectual  enjoyment  of  all  these  worldly  necessa- 
ries, for  comfortably  carrying  on  of  all  public  ordinances  of 
Christ.  Thus  David  prepared  materials,  but  Solomon  built  the 
temple,  1  Chron.  xxii.  Hezekiah  commanded  the  people  that 
dwelt  in  Jerusalem,  to  give  the  portion  of  the  priests  and  the  Le- 
vites,  that  they  might  be  encouraged  in  the  law  of  the  Lord  ;  and 
Hezekiah   himself  and  his  princes  came  and  saw  it  performed, 

2  Chron.  xxxi.  4,  &c.,  8:  Josiah  repaired  the  house  of  God, 
2  Chron.  xxxiv. 

Nor  need  the  magistrate  think  scorn,  but  rather  count  it  his 
honor  to  be  an  earthly  protector  of  the  Church,  which  is  the  lody 
of  Christ,  the  LamVs  vnfe,  for  redeeming  of  which  Christ  died, 
and  for  gathering  and  perfecting  of  which  the  very  world  is  con- 
tinued. 

An  ordering,  regulating  power  is  also  allowed  to  the  magis- 
trate about  ecclesiastical  matters  in  a  political  way,  so  that  he 
warrantably, 

1.  R-eforms  the  Church,  when  corrupted  in  divine  worship, 
discipline,  or  government  :  as  did  Moses,  Exod.  xxxii.  ;  Joshua, 


OF  CHURCH  GOVERNMENT.  73 

Josh.  xxiv.  ;  Asa,  2  Chron.  xv. ;  Jehoshaphat,  2  Chron.  xvii.  ; 
Hezekiah;  2  Kings  xviii.  ;  Josiah,  2  Kings  xxiii. ;  2  Chron. 
xxxiv. 

2.  Convenes  or  convocates  synods  and  councils,  made  up  of 
ecclesiastical  persons,  to  consult,  advise,  and  conclude  determina- 
tively,  according  to  the  word,  how  the  church  is  to  be  reformed 
and  refined  from  corruptions,  and  how  to  be  guided  and  governed 
when  reformed,  &c.  For,  1.  Pious  magistrates  under  the  Old 
Testament  called  the  Church  together,  convened  councils.  Da- 
vid, about  bringing  back  the  ark,  1  Chron.  xiii.  1,  2,  and  another 
council  when  he  was  old,  1  Chron.  xiii.  1  ;  Solomon,  1  Kings  viii. 
1  ;  Hezekiah,  2  Chron.  xxix.  4;  and  Josiah,  2  Kings  xxiii.  1,  2. 
2.  All  ought  to  be  subject  to  superior  powerSj  who  ought  to  pro- 
cure the  public  peace  and  prosperity  of  the  Church,  Rom.  xiii. 
1,  2,  &c.  ;  1  Pet.  ii.  13,  &c.,  17  ;  1  Tim.  ii.  2.  Therefore  su- 
perior powers  may  convocate  councils.  3.  Christian  magistrates 
called  the  four  general  councils  :  Constantine  the  first  Nicene 
council ;  Theodosius,  senior,  the  first  council  of  Constantinople  ; 
Theodosius,  junior,  the  first  Ephesian  council  ;  Marcian  Empe- 
ror, the  Chalcedon  council;  and,  4.  Hereunto  antiquity  sub- 
scribes,  as  Dr.  Whitaker  observes. 

3.  Supports  the  laws  of  God  with  his  secular  authority,  as  a 
keeper  of  the  tables,  enjoining  and  commanding,  under  civil 
penalties,  all  under  his  dominion,  strictly  and  inviolably  to  ob- 
serve the  same  :  as  "  Josiah  made  all  that  were  present  in  Israel 
to  serve  the  Lord  their  God,"  2  Chron.  xxxiv.  33.  Nehemiah 
made  the  sabbath  to  be  sanctified,  and  strange  wives  to  be  put 
away,  Neh.  xii.  13,  &c.  Yea,  Nebuchadnezzar,  a  heathen  king, 
decreed,  that  "  Whosoever  should  speak  amiss  of  the  God  of  Sha- 
drach,"  &c.,  "  should  be  cut  in  pieces,  and  their  houses  made  a 
dunghill,"  Dan.  iii.  28,  29.  And  Darius  decreed,  '-That  in 
every  dominion  of  his  kingdom  men  tremble  and  fear  before  the 
God  of  Daniel,"  &c.,  Dan.  vi.  26,  27. 

And  as  he  strengthens  the  laws  and  ordinances  of  God  by  his 
civil  authority,  so  he  ratifies  and  establishes  within  his  dominions 
the  just  and  necessary  decrees  of  the  Church  in  synods  and 
councils  (which  are  agreeable  to  God's  word)  by  his  civil 
sanction. 

4.  Judges  and  determines  definitively  whh  a  consequent  polit- 
ical judgment,  or  judgment  of  political  discretion,  concerning  the 
things  judged  and  determined  antecedently  by  the  Church,  in 
reference  to  his  own  act.  Whether  he  will  approve  such  eccle- 
siasticals  or  not ;  and  in  what  manner  he  will  so  approve,  or  do 
otherwise  by  his  public  authority  ;  for  he  is  not  a  brutish  agent, 
(as  papists  would  have  him,)  to  do  whatsoever  the  Church  enjoins 

7 


74  THE  DtViNE  RIGHT 

him  unto  blind  obedience,  biit  is  to  act  prudently  and  knowingly 
in  all  his  office;  and  therefore  the  judgment  of  discerning 
(which  belongs  to  every  Christian,  for  the  well-ordering  of  his 
own  act)  cannot  be  denied  to  the  Christian  magistrate,  in  respect 
of  his  office. 

5.  Takes  care  politically,  that  even  matters  and  ordinances 
merely  and  formally  ecclesiastical,  be  duly  managed  by  ecclesi- 
astical persons  orderly  called  thereto.  Thus  Hezekiah  command- 
ed the  priests  and  Levites  to  do  their  duties,  2  Chron.  xxix.  5,  24, 
and  the  people  to  do  theirs,  2  Chron.  xxx.  1  ;  and  for  this  he  is 
commended,  that  therein  he  did  cleave  uritb  the  Lord,  and  oh- 
served  ]}is  precepts  which  he  had  commanded  Moses,  2  Kings 
xviii.  6.  Thus  when  the  king  is  commanded  to  observis  and  do 
all  the  precepts  of  the  law,  the  Lord  (as  orthodox  divines  do 
judge)  intended  that  he  should  keep  them,  not  only  as  a  private 
man,  but  as  a  king,  by  using  all  care  and  endeavor  that  all  his 
subjects  with  him  perform  all  duties  to  God  ahd  rrtan,  Deut.  xvii. 
18-20. 

6.  A  compulsive,  coactive,  punitive,  or  correctfve  power,  for^ 
mally  political,  is  also  granted  to  the  political  magistrate  in  mat- 
ters of  religion,  in  reference  to  all  sorts  of  persons  and  things 
under  his  jurisdiction.  He  may  politically  compel  the  outward 
man  of  all  persons,  church  officers,  or  others  under  his  domin- 
ions, unto  external  performance  of  their  respective  duties,  and 
offices  in  matters  of  religion,  punishing  them,  if  either  they  ne- 
glect to  do  their  duty  at  all,  or  do  it  corruptly,  not  only  against 
equity  and  sobriety,  contrary  to  the  second  table,  but  against 
truth  and  piety,  contrary  to  the  first  table  of  the  decalogue.  We 
have  sufficient  intimation  of  the  magistrate's  punitive  power  in 
cases  against  the  second  table  ;  as  the  stubborn  and  rebellious,  in- 
corrigible son,  that  was  a  glutton  and  a  drunkard,  sinning  against 
the  fifth  commandment,  was  to  be  stoned  to  death,  Deut.  xxi. 
18-2L  The  murderer,  sinning  against  the  sixth  commandment, 
was  to  be  punished  with  death,  Gen.  ix.  6  ;  Numb.  xxxv.  30-34  ; 
Deut.  X.  11-13.  The  unclean  person,  sinning  against  the  sev- 
enth commandment,  was  to  be  punished  with  death.  Lev.  xx.  11, 
12,  14,  17,  19-2.5;  and  before  that,  see  Gen.  xxxviii.  24.  Yea, 
Job,  who  is  thought  to  live  before  Moses,  and  before  this  law  was 
made,  intimates  that  adultery  is  a  heinous  crime,  yea,  it  is  an 
iniquity  to  be  punished  by  the  judges,  Job  xxxi.  9, 11.  The  thief, 
sinning  against  the  eighth  commandment,  was  to  be  punished  by 
restitution,  Exod.  xxii.  1,  15,  (Sec.  The  false  witness,  sinning 
against  the  ninth  commandment,  was  to  be  dealt  withal  as  he 
would  have  had  his  brother  dealt  with,  by  the  law  of  retaliation, 
Deut.  xix.  16,  to  the  end  of  the  chapter,  &c.     Yea,  the  magis- 


OF  CHURCH  GOVEEXMEXT.  75 

trate's  punitive  power  is  extended  also  to  offences  against  the 
first  table  ;  whether  these  offences  be  against  the  first  command- 
ment,  by  false  prophets  teaching  lies,  errors,  and  heresies  in  the 
name  of  the  Lord,  endeavoring  to  seduce  people  from  the  true 
God.  '•  If  there  arise  among  you  a  prophet,  or  a  dreamer  of 
dreams,  that  prophet,  or  that  dreamer  of  dreams  shall  be  put  to 
death,  because  he  hath  spoken  to  turn  you  away  from  the  Lord 
your  God,  which  brought  you  out  of  the  land  of  Egypt,"  &c., 
Deut.  xiii.  1-6.  From  which  place  Calvin  notably  asserts  the 
punitive  power  of  magistrates  against  false  prophets  and  impos- 
tors  that  would  draw  God's  people  to  a  defection  from  the  true 
God,  showing  that  this  power  also  belongs  to  the  Christian  magis- 
trate in  like  cases  now  under  the  gospel. 

Yea,  in  case  of  such  seducement  from  God,  though  by  nearest 
allies,  severe  punishment  was  to  be  inflicted  upon  the  seducer, 
Deut.  xiii.  6-12.  See  also  ver.  12,  to  the  end  of  the  chapter,  how 
a  city  is  to  be  punished  in  the  like  case.  And  Mr.  Burroughs,* 
in  his  Irenicum,  shows  that  this  place  of  Deut.  xiii.  6,  &c.,  be- 
longs even  to  us  under  the  gospel. 

Or  whether  these  offences  be  against  the  second  commandment, 
the  magistrate's  punitive  power  reaches  them,  Deut.  xvii.  1-8  ; 
Lev.  xvii.  2-8;  2  Chron.  xvi.  13,  16.  "  Maachah,  the  mother 
of  Asa  the  king,  he  removed  from  being  queen,  because  she  had 
made  an  idol  in  a  grove."  Job  xxxi.  26—28,  herewith  compare 
Exod.  viii.  25,  26.  Or  whether  the  offences  be  against  the  third 
commandment,  "  And  thou  shalt  speak  unto  the  children  of  Israel, 
saying.  Whosoever  curseth  God  shall  bear  his  sin  :  and  he  that 
blasphemeth  the  name  of  the  Lord  he  shall  surely  be  put  to  death, 
and  all  the  congregation  shall  certainly  stone  him,  as  well  the 
stranger  as  he  that  is  born  in  the  land,  w^hen  he  blasphemeth  the 

*  Let  not  any  man  put  off  this  Scripture,  saying',  This  is  in  the  Old  Tes- 
tament, but  we  find  no  such  thing  in  the  gospel ;  for  we  find  the  same 
tlnng,  almost  the  same  words  used  in  a  prophecy  of  the  times  of  the  gospel, 
Zech.  xiii.  3.  In  the  latter  end  of  the  xii.  ch,apter,  it  is  prophesied  that  those 
who  pierced  Christ,  should  look  upon  him  and  mourn.  Sec,  having  a  spirit  of 
grace  and  supplication  poured  upon  them,  chap.  xiii.  1.  "  There  shall  now 
be  opened  a  fountain  for  sin,  and  for  uncleanness,"  ver.  3.  "  It  shall  come 
to  pass  that  he  that  takes  upon  him  to  prophesy,  that  his  father  and  mother 
that  begat  him,  shall  say  unto  him,  Thou  shalt  not  live,  for  thou  speakest 
lies  in  the  name  of  the  Lord  :  and  his  father  and  his  mother  that  begat  him, 
shall  thrust  him  through,  when  he  prophesieth."  You  must  understand  this 
by  that  in  Deuteronomy.  The  meaning  is  not  that  his  father  or  mother  shoilld 
presently  run  a  knife  into  him,  but  that  though  they  begat  him,  yet  they 
should  be  the  means  to  bring  him  to  condign  punishment,  even  the  taking 
away  his  life;  these  who  were  the  instruments  of  his  life,  should  now  be  the 
instruments  of  his  death. — l\Ir.  Jer.  Burroughs  in  his  Irenicum,  chap,  v., 
pages  19,  20,  printed  1646. 


76  THE  DIVINE  RIGHT 

name  of  the  Lord  shall  be  put  to  death,"  Lev.  xxiv.  15, 16.  Yea^ 
the  heathen  king  Nebuchadnezzar  made  a  notable  decree  to  this 
purpose,  against  blaspheming  God,  saying,  "  I  make  a  decree, 
that  every  people,  nation,  and  language,  who  speak  any  thing 
amiss  against  the  God  of  Shadrach,  Meshech,  and  Abednego,  shall 
be  cut  in  pieces,  and  their  houses  shall  be  made  a  dunghill," 
Dan.  iii.  29  :  and  tlie  pagan  magistrate,  king  Artaxerxes,  made 
a  more  full  decree  against  all  contemptof  the  lawof  God  :  "  And 
"whosoever  will  not  do  the  law  of  thy  God,"  saith  he  to  Ezra, 
"  and  the  law  of  the  king,  let  judgment  be  executed  speedily  upon 
him,  whether  it  be  unto  death,  or  to  banishment,  or  to  confiscation 
of  goods,  or  to  imprisonment :"  and  Ezra  blesses  God  for  this, 
Ezra  vii.  26,  27. 

Besides  all  this  light  of  nature,  and  evidence  of  the  Old  Testa- 
ment,  for  the  ruler's  political  punitive  power  for  offences  against 
God,  there  are  divers  places  in  the  New  Testament  showing  that 
a  civil  punitive  power  rests  still  in  the  civil  magistrate  :  witness 
those  general  expressions  in  those  texts — Rom.  xiii.  3,  4  :  "  Rulers 
are  not  a  terror  to  good  works,  but  to  the  evil.  If  thou  do  that 
which  is  evil,  be  afraid,  for  he  beareth  not  the  sword  in  vain  :  for 
he  is  the  minister  of  God,  a  revenger  to  execute  wrath  upon  him 
that  doeth  evil."  1  Pet.  ii.  13,  14  :  "  Submit  yourselves  unto  every 
ordinance  of  man  for  the  Lord's  sake,  whether  it  be  to  the  king 
as  to  the  supreme,  or  unto  governors  which  are  sent  for  the 
punishment  of  evil-doers,*  and  the  praise  of  them  that  do  well." 
Now,  (as  Mr.  Burroughsf  notes,)  seeing  the  Scripture  speaks  thus 
generally,  except  the  nature  of  the  thing  require,  why  should  we 
distinguish  where  the  Scripture  doth  not  ?  so  that  these  expressions 
may  be  extended  to  those  sorts  of  evil-doing  against  the  first  as 
well  as  against  the  second  table  ;  against  murdering  of,  souls  by 
heresy,  as  well  as  murdering  of  men's  bodies  with  the  sword ; 
against  the  blaspheming  of  the  God  of  heaven,  as  well  as  against 
blaspheming  of  kings  and  rulers,  that  are  counted  gods  on  earth. 
That  place  seems  to  have  much  force  in  it  to  this  purpose,  Heb. 
X.  28,  29  :  "  He  that  despised  Moses'  law,  died  without  mercy 
under  two  or  three  witnesses.  Of  how  much  sorer  punishment, 
suppose  ye,  shall  he  be  thought  worthy  who  hath  trodden  under 
foot  the  Son  of  God,  and  hath  counted  the  blood  of  the  cove- 
nant, wherewith  he  was  sanctified,  an  unholy  thing,  and  hath  done 
despite  unto  the  Spirit  of  grace  ?"  Yea,  what  deserve  such  as  de- 
ny the  Spirit  to  be  of  God  ?  Papists  exempt  their  clergy  from  the 
judgment  of  the  civil  power,  though  they  be  delinquents  against 

*  But  schismatics  and  heretics  are  called  evil- workers,  Phil.  iii.  2 ;  and 
heresy  is  classed  among  the  works  of  the  flesh,  Gal.  v.  20. 

t  Mr.  Burroughs  in  his  Irerdcum,  c.  v.  page  25  ;  printed  1646. 


OF  CHURCH  GOVERXME.NT.  77 

it ;  and  their  states,  both  civil  and  spiritual,  from  civil  taxes,  tri- 
butes, and  penalties,  both  which  we  deny  to  ours  :  lor,  1st,  This 
is  repugnant  to  the  law  of  nature,  that  church  officers  and  mem- 
bers, as  parts  and  members  of  the  commonwealth,  should  not  be 
subject  to  the  government  of  that  commonwealth  whereof  they  are 
parts.  2d,  Repugnant  to  the  laws  and  practices  of  the  Old  Tes- 
tament, under  which  we  read  of  no  such  exemptions.  Yea,  we 
have  instance  of  Abiathar  the  high-priest,  who,  for  liis  partnership 
with  Adonijah  in  his  rebellion,  was  exiled  by  king  Solomon,  and 
so  consequently  deprived  of  the  exercise  of  his  office,  1  Kings  ii. 
26,  27.  3d,  Inconsistent  with  our  Saviour's  example,  who,  as 
subject  to  the  law,  held  himself  obliged  to  pay  tribute  to  avoid  of- 
fence, (Matt.  xvii.  26,)  which  was  an  active  scandal ;  and  he  con- 
fesses  Pilate's  power  to  condemn  or  release  him  was  given  him 
from  ahove,  John  xix.  11.  4th,  And  finally,  contrary  to  the  apos- 
tolical precepts,  enjoinincr  all  to  he  subject  to  superior  poioers,  Rom. 
xiii.  1-4;   1  Pet.  i'i.  13-15. 

Now,  all  the  former  power  that  is  granted,  or  may  be  granted 
to  the  magistrate  about  religion,  is  only  cumulative  and  objective, 
as  divines  used  to  express  it ;  thus  understand  them  : — 

Cumulative,  not  privative;  adding  to,  not  detracting  from  any 
liberties  or  privileges  granted  her  from  Christ.  The  heathen  ma- 
gistrate may  be  a  nurse-father,  Isa.  xlix.  23  ;  1  Tim.  ii.  2,  may 
not  be  a  step-father :  may  protect  the  Church,  religion,  &;c.,  and 
order  many  things  in  a  political  way  about  religion  ;  may  not  ex- 
tirpate or  persecute  the  Church;  may  help  her  in  reformation; 
may  not  hinder  her  in  reforming  herself,  convening  synods  in  her- 
self, as  in  Acts  xv.,  &;c.,  if  he  will  not  help  her  therein  ;  other- 
wise her  condition  were  better  without  than  with  a  magistrate. 
The  Christian  magistrate  much  less  ought  to  hinder  lier  therein, 
otherwise  her  state  were  worse  under  the  Christian  than  under 
the  pagan  magistrate. 

Objective  or- objectively  ecclesiastical,  as  being  exercised  about 
objects  ecclesiastical,  but  politically,  not  ecclesiastically.  His 
proper  power  is  ahoiit,  not  in  religious  matters.  He  may  politically, 
outwardly  exercise  his  power  about  objects  or  matters  spiritual  ; 
but  not  spiritually,  inwardly,  formally  act  any  power  in  the 
Church.  He  may  act  in  church  affairs  as  did  Asa,  .Tehoshaphat, 
Hezekiah,  Josiah  :  not  as  did  Corah,  Saul,  Uzzah,  or  Uzziah.  He 
is  an  overseer  of  things  without,  not  of  things  within.  And  in  a 
word,  his  whole  pov.-er  about  church  offices  and  religion  is  mere- 
ly, properly,  and  formally  civil  or  political.* 

Nor  is  this  only  our  private  judgment,  or  the  opinion  of  some 

*  See  this  evidenced  upon  divers  grounds  in  AppoUon.  jm^  Majest.,  pp.  25,  2G. 
7* 


78  TliJ'J  DIVINI-:  UKJHT 

few  particular  persons  louohinjr  the  fjranting  or  bounding  of  the 
rnagistralo's  power  about  matters  of  relij^ion  ;  but  with  us  we 
have  tbe  suffrage  of  many  reformed  churches,  wiio,  in  their  Con- 
fessions of  J^'ailh  publisbed  to  the  world,  do  fully  and  clearly  ex- 
press themselves  to  the  same  effect. 

The  Helvetian  church  thus  :  Since  every  magistrate  is  of  God, 
it  is  (unless  he  would  exercise  tyranny)  his  chi(;f  duty,  all  blas- 
phemy being  repressed,  to  defend  and  provide  for  religion,  and  to 
execute  this  to  his  utmost  strength,  as  tbe  [)rophet  teacbeth  out  of 
the  word  ;  in  which  respect  the  f)ure  and  free  preaching  of  God's 
word,  a  right,  diligent,  and  well-instituted  discipline  of  youth,  citi- 
zens and  scholars  ;  a  just  and  liberal  maintenance  of  the  minis- 
ters of  the  church,  and  a  solicitous  care  of  the  poor,  (whereunto 
all  ecclesiastical  means  belong,)  have  the  first  place.  After 
this,  &c. 

The  French  churches  thus:  lie  also  therefore  committed  the 
sword  into  the  magistrates'  hapds,  that  they  nn'ght  repress  faults 
committed  not  only  against  the  second  tabh;,  but  also  against  the 
first ;  therefore  wo  affirm,  that  their  laws  and  statutes  ought  to 
be  obeyed,  tribute  to  be  paid,  and  other  burdens  to  be  borne,  the 
yoke  of  subjection  voluntarily  to  be  undergone,  yea,  though  the 
magistrates  should  be  infidels,  so  long  as  the  supremo  government 
of  God  remains  perfect  and  untouched.  Matt.  xxiv. ;  Acts  iv.  17, 
and  v.  10;  Judo  verse  8. 

The  church  of  Scotland  thus:  Moreover  we  affirm,  that  the 
purging  and  conserving  of  religion  is  the  first  and  most  especial 
duty  of  kings,  princes,  governors,  and  magistrates.  So  that  they 
are  ordained  of  (iod  not  only  for  civil  polity,  but  also  for  the  con- 
servation of  true  religion,  and  that  all  idolatry  and  superstition 
may  be  su[)pressed  :  as  is  evident  in  David,  Jehoshaphat,  .losiah, 
llezekiah,  and  others,  adorned  with  high  praises  for  their  singular 
zeal. 

The  I^dgic  church  thus  :  Therefore  he  hath  aaned  ihe  magis- 
trates with  a  sword,  tliat  they  may  punish  the  bad  and  defend  the 
good.  Furthermore,  it  is  iho.ir  duty  not  only  to  be  solicitous  about 
preserving  of  civil  polity,  but  also  to  give  diligence  tliat  llie  sa- 
cred ministry  may  l)C  preserved,  all  idolatry  and  adulterate  wor- 
ship of  God  may  be  taken  out  of  the  way,  the  kingdom  of  anti- 
christ may  be  pulled  down,  but  Chri.st's  kingdom  propagated. 
Finally,  it  is  th(Mr  part  to  take  course,  tliat  the  holy  word  of  the 
gospel  be  preached  on  every  side,  tliat  all  may  freely  and  purely 
•serve  and  worship  God  according  to  tlu;  prescript  of  his  word. 
And  all  men,  of  whatsoever  dignity,  condition,  or  state  they  be, 
ought  to  be  subject  to  lawful  magistrates,  to  j)ay  them  tribute  and 
subsidies,  to  obey  them  in  all  things  which  are  not  repugnant  to 


OF  CHURCH  GOVERNMENT.  79 

the  word  of  God  ;  to  pour  out  prayers  for  them,  that  God  would 
vouchsafe  to  direct  them  in  all  their  actions,  and  that  we  may  un- 
der them  lead  a  quiet  and  peaceable  life  in  all  godFrness  and  hon- 
esty. Wherefore  we  detest  the  Anabaptists  and  all  turbulent 
men  who  cast  off  superior  dominions  and  magistrates,  pervert  laws 
and  judgments,  make  all  goods  common,  and  finally  abolish  or 
confound  all  orders  and  degrees  which  God  hath  constituted  for 
honesty's  sake  among  men. 

The  church  in  Bohemia  thus :  They  teach  also  that  it  is  com- 
manded in  the  word  of  God  that  all  should  he  subject  to  the  higher 
powers  in  all  things,  yet  in  those  things  only  which  are  not  repug- 
nant to  God  and  his  word.  But  as  touching  those  things  which 
concern  men's  souls,  faith,  and  salvation,  they  teach  that  men 
should  hearken  only  to  God's  word,  &c.,  his  ministers,  as  Christ 
himself  saith.  Render  to  Ccesar  the  things  that  are  CcEsar^s,  and  to 
God  those  things  that  are  God\s.  But  if  any  would  compel  them 
to  those  things  which  are  against  God,  and  fight  and  strive  against 
his  word,  which  abideth  forever ;  they  teach  them  to  make  use 
of  the  apostle's  example,  who  thus  answered  the  magistrate  at  Je- 
rusalem :  It  is  meet  (say  they)  to  obey  God  rather  than  men. 

Finally,  the  church  in  Saxony  hath  expressed  herself  notably 
in  this  point,  saying,  among  rnany  other  passages,  God  will  have 
all  men,  yea,  even  unregenerate  men,  to  be  ruled  and  restrained 
by  political  government.  And  in  this  government  the  wisdom, 
justice,  and  goodness  of  God  to  mankind  do  shine  forth.  His  wis- 
dom, order  declares,  which  is  the  difference  of  virtues  and  vices, 
and  the  consociation  of  men  by  lawful  governments  and  contracts 
ordained  in  wonderful  wisdom.  God's  justice  also  is  seen  in  po- 
litical government,  who  will  have  manifest  wickednesses  to  be 
punishe4  by  magistrates ;  and  when  they  that  rule  punish  not 
the  guilty,  God  himsplf  wonderfully  draws  them  to  punishment, 
and  regularly  punishes  heinous  faults  with  heinous  penalties  in 
this  life,  as  it  is  said,  He  that  takes  the  sward  shall  perish  by  the 
sword  ;  and.  Whoremongers  and  adulterers  God  will  judge.  God 
will  have  in  these  punishments  the  difference  of  vices  and  virtues 
to  be  seen ;  and  will  have  us  learn  that  God  is  wise,  just,  true, 
chaste.  God's  goodness  also  to  mankind  is  beheld,  because  by  this 
means  he  preserves  the  gociety  of  men,  and  therefore  he  preserves 
it  that  thence  the  Church  may  be  gathered,  and  will  have  polities 
to  be  the  Church's  inns.  Of  these  divine  and  immoveable  laws, 
which  are  testimonies  of  God,  and  the  chief  rule  of  manners,  the 
magistrate  is  to  be  keeper  in  punishing  all  that  violate  them.  For 
the  voice  of  the  law,  without  punishment  and  execution,  is  of  small 
avail  to  bridle  and  restrain  men  ;  therefore  it  is  said  by  Paul, 
The  pQwer  shpuld  he  a  terror  to  evil  ivorks,  and  an  honor  to  the 


80  THE  DIVINE  RIGHT 

good.  And  antiquity  rightly  said,  The  inagislrale  is  the  keeper  of 
the  lav),  both  of  the  first  and  second  table,  so  fur  as  appertains  to 
good  order.  And  though  many  in  their  governments  neglect  the 
glory  of  God,  yet  this  ougljt  to  be  their  chief  care,  to  hear  and 
embrace  the  true  doctrine  touching  the  Son  of  God,  and  to  foster 
the  churches,  as  tlu;  psalm  sailh.  And  now  understand,  ye  kings, 
and  be  instructed,  ye  judges  of  the  earth.  Again,  Open  your  gates, 
ye  princes,  \.  e..  Open  your  empires  to  the  gospel,  and  aflbrd  harbor 
to  the  Son  of  God.  And  Isa.  xlix. :  And  kings  shall  he  thy  nursing- 
fathers,  and  queens,  i.  e.,  commonwealths,  skall  he  thy  nursing-mo- 
Ihers,  i.  e.,  of  the  Church,  they  shall  afford  lodgings  to  churches  and 
pious  studies.  And  kings  and  princes  themselves  shall  be  mem- 
bers of  the  Church,  and  shall  rightly  understand  doctrine,  shall 
not  help  those  that  establish  false  doctrine,  and  exercise  unjust 
cruelty,  hut  shall  be  mindful  of  this  saying,  "  I  will  glorify  them 
that  glorify  me."  And  ])anicl  exhortelh  the  king  of  Habylon  unto 
the  acknowledgment  of  God's  wrath,  and  to  clemency  towards  the 
exiled  Church,  when  he  saith,  "  Break  off  thy  sins  by  righteousness, 
and  thine  iniquities  by  showing  mercy  to  the  poor."  And  since  they 
are  among  the  chief  members  of  the  Church,  they  should  see  that 
judgment  be  rightly  exercised  in  the  Church,  as  Constantine,  The- 
odosius,  Arcadius,  Marcianus,  Charles  the  Great,  and  many  pious 
kings,  took  care  that  the  judgments  of  the  Church  should  be  rightly 
exercised,  &c. 

Tlius  those  of  the  prcsbyterian  judgment  are  willing  to  give  to 
CaDsar  those  things  that  are  Caesar's,  even  about  matters  of  reli- 
gion, that  the  magistrate  may  sec,  it  is  far  from  their  intention  in 
the  least  degree  to  intrench  upon  his  just  power,  by  asserting  the 
spiritual  power,  which  Christ  hath  seated  in  his  church  officers, 
distinct  from  the  magistral ical  power  :  but  as  for  them  of  the  in- 
dependent judgment,  and  their  adherents,  they  divest  the  magis- 
trate of  such  power.* 

.SKCTION     11. 

II.  Some  power  on  the  other  hand  touching  religion  and  church 
affairs,  is  utterly  denied  to  the  civil  magistrate,  as  no  way  be- 
longing to  liim  at  all  by  virtue  of  his  oflice  of  magistracy.  Take 
it  thus : 

Jesus  Christ,  our  Mediator,  now  under  the  New  Testament, 
hath  committed  no  spiritual  power  at  all,  magisterial  or  ministe- 
rial, properly,  internally,  formally,  or  virtually  ecclesiastical,  nor 
any  exercise  thereof,  for  the  government  of  his  Church,  to  the  po- 
litical magistrate,  heathen  or  Christian,  as  the  subject  or  receptacle 
thereof  by  virtue  of  his  magistratical  office. 


»  Sec  M.  S.  to  A.  H.,  pages  55-60. 


OF  CHURCH  GOVERNMENT.  ^1 

For  explication  hereof  briefly  thus  :  1.  What  is  ir.eant  by  spir- 
itual power,  magisterial  and  ministerial,  is  laid  down  in  tiie  gen- 
eral nature  of  the  government.  Chap.  III.  And,  That  all  magis- 
terial lordly  power  over  the  Church,  belongs  peculiarly  and  only 
to  Jesus  Christ  our  Mediator,  Lord  of  all,  is  proved,  Chap.  V. 
Consequently,  the  civil  magistrate  can  challenge  no  such  power, 
without  usurpation  upon  Christ's  prerogative.  We  hence  con- 
demn the  Pope  as  Antichrist,  while  he  claims  to  be  Christ's  vicar- 
general  over  Christ's  visible  Church  on  earth.  So  that  all  tiie 
question  here  will  be  about  the  ministerial  power,  whether  any 
such  belong  to  the  civil  magistrate.  2.  What  is  meant  by  pow- 
er, properly,  internally,  formally,  or  virtually  ecclesiastical  ?  Thus 
conceive  :  These  several  terms  are  purposely  used,  the  more 
clearly  and  fully  to  distinguish  power  purely  ecclesiastical,  which' 
is  denied  to  the  magistrate,  from  power  purely  political  about  ec- 
clesiastical objects,  which  is  granted  to  him  ;  which  is  called 
ecclesiastical;  not  properly,  but  improperly  ;  not  internally,  but 
externally;  not  formally,  but  only  objectively,  as  conversant 
about  ecclesiastical  objects.  Nor  hath  he  any  such  ecclesiastical 
power  in  him  virtually,  i.  e.  so  as  to  convey  and  give  it  to  any 
other  under  him.  He  may  grant  and  protect  the  public  exercise 
of  that  power  within  his  dominions  ;  but  designation  of  particular 
persons  to  the  office  and  power,  is  from  the  Church  ;  the  donation 
of  the  office  and  power  only  from  Christ  himself.  So  that  magis- 
tracy doth  not  formally  nor  virtually  comprehend  in  it  ecclesias- 
tical power  for  church  government ;  for  a  magistrate,  as  a  magis- 
trate, hath  no  inward  ecclesiastical  power  at  all  belonging  to  him. 

For  confirmation  of  this  proposition,  consider  these  ensuing  ar- 
guments. 

Argum.  1st.  The  keys  of  the  kingdom  of  heaven  were  never 
given  by  Christ  to  the  civil  magistrate,  as  such  :  therefore  he 
cannot  be  the  proper  subject  of  church  government  as  a  magis- 
trate.    We  may  thus  reason  : 

Major.  No  power  of  the  keys  of  the  kingdom  of  heaven  was 
ever  given  by  Christ  to  the  civil  magistrate,  as  a  magistrate. 

Minor.  But  all  formal  power  of  church  government  is  at  least 
part  of  the  power  of  the  keys  of  the  kingdom  of  heaven. 

Conclusion.  Therefore  no  formal  power  of  church  government 
was  ever  given  by  Christ  to  the  civil  magistrate,  as  a  magistrate. 

The  major  proposition  is  evident. 

1.  Because  when  Christ  gave  the  keys  of  the  kingdom  of 
heaven,  he  makes  no  mention  at  all  of  the  civil  magistrate  direct- 
ly or  indirectly,  expressly  or  implicitly,  as  the  recipient  subject 
thereof.  Compare  Matt.  xvi.  19,  and  xviii.  18,  John  ii.  21-2;J, 
with  Matt,  xxvii.  18-20. 


82  THE  DIVINE  RIGHT 

2.  Because,  in  Christ's  giving  the  keys  of  the  kingdom  of  hea- 
ven, he  makes  express  mention  of  church  officers,*  which  are 
really  and  essentially  different  from  the  civil  magistrate,  viz.  of 
Peter,  in  name  of  all  the  rest,  Matt.  xvi.  18,  19,  and  of  the  rest 
of  the  apostles  as  the  receptacle  of  the  keys  with  him,  Malt, 
xviii.  18,  all  the  disciples  save  Thomas  being  together,  he  gave 
them  the  same  commission  in  other  words,  John  xx.  20-24, 
and  Matt,  xxviii.  18-20.  Now  if  Christ  should-  have  given 
the  keys,  or  any  power  thereof  to  the  magistrate,  as  a  magis- 
trate, he  must  consequently  have  given  them  only  to  the  ma- 
gistrate, and  then  how  could  he  have  given  them  to  his  apos- 
tles, being  officers  in  the  Church  really  distinct  from  the  magis- 
trate ? 

8.  Because  Jesus  Christ,  in  giving  the  keys  of  the  kingdom, 
gave  not  any  one  sort,  act,  part,  or  piece  of  the  keys  severally, 
but  the  whole  power  of  the  keys,  all  the  sorts  and  acts  thereof 
jointly.  Therefore  it  is  said,  I  give  the  keys  of  the  kingdom — and 
whatsoever  thou  shalt  hind — whatsoever  thou,  shall  loose — whose 
soever  sins  ye  remit — whose  soever  sins  ye  retain — Matt.  xvi.  19, 
John  xx.  23.  So  that  here  is  not  only  key,  but  keys  given  at 
once,  viz.  key  of  doctrine,  and  the  key  of  discipline  ;  or  the  key 
of  order,  and  the  key  of  jurisdiction  ;  not  only  binding  or  retain- 
ing, but  loosing  or  remitting  of  sins,  viz.  all  acts  together  confer, 
red  in  the  keys.  Now  if  Christ  gave  the  keys  to  the  magistrate, 
then  he  gave  all  the  sorts  of  keys  and  all  the  acts  thereof  to  him : 
if  so,  the^  magistrate  may  as  well  preach  the  word,  and  dispense 
the  sacraments,  &c.,  (as  Erastus  would  have  him.)  as  dispense 
the  censures,  &c.,  (for  Christ  joined  all  together  in  the  same 
commission,  and  by  what  warrant  are  they  disjoined  ?)  and  if  so, 
what  need  of  pastors,  teachers.  &c.,  in  the  Church  ?  Let  the  civil 
magistrate  do  all.  it  is  true,  the  ruling  elder  (which  was  after 
added)  is  limited  only  to  one  of  the  keys,  viz.  the  key  of  disci- 
pline, 1  Tim.  V.  17  ;  but  this  limitation  is  by  tiie  same  authority 
that  ordained  his  office. 

4.  Because  if  Christ  gave  the  keys  to  the  civil  magistrate  as 
such,  then  to  every  magistrate,  whether  Jewish,  heathenish,  or 
Christian  :  but  not  to  the  Jewish  magistrate  ;  for  the  sceptre  was 
to  depart  from  him,  and  the  Jewish  polity  to  be  dissolved,  and 
even  then  was  almost  extinct.  Not  to  the  heathenish  magistrate, 
for  then  thoso  might  be  properly  and  formally  church  governors 
which  were  not  church  members;  and  if  the  heathen  magistrate 
refused  to  govern  the  Church,  (when  there  was  no  other  magis- 

*  The  civil  magistrate  is  no  proper  cliurch  officer,  as  was  intimated,  Part  [ 
c.  1.,  and  will  be  further  evidenced  in  this  chapter. 


OF  CHURCH  GOVERNMENT.  63 

trate  on  earth,)  she  must  be  utterly  destitute  of  all  government, 
which  are  grossly  absurd.  Nor,  finally,  to  the  Christian  magis- 
trate, for  Christ  gave  the  keys  to  officers  then  in  being  ;  but  at 
that  time  no  Christian  magistrate  was  in  being  in  the  world. 
Therefore  the  keys  were  given  by  Christ  to  no  civil  magistrate, 
as  such,  at  all. 

The  minor,  viz.  But  all  formal  power  of  church  government 
is  at  least  part  of  the  power  of  the  keys  of  the  kingdom  of  heaven 
is  clear.  If  we  take  church  government  largely,  as  containing 
both  doctrine,  worship,  and  discipline,  it  is  the  whole  power  of  the 
keys  ;  if  strictly,  as  restrained  only  to  discipline,  it  is  at  least  part 
of  the  power.  For,  1st,  Not  only  the  power  of  order,  but  also  the 
power  of  jurisdiction,  is  contained  under  the  word  keys  ;  other- 
wise it  should  have  been  said  key,  not  keys ;  church  government 
therefore  is  at  least  part  of  the  power  of  the  keys.  2d,  The 
word  key,  noting  a  stewardly  power,  as  appears,  Isa.  xxii.  22, 
(as  Erastians  themselves  will  easily  grant,)  may  as  justly  be  ex- 
tended in  the  nature  of  it  to  signify  the  ruling  power  by  jurisdic- 
tion, as  the  teaching  power  by  doctrine  ;  in  that  the  office  of  a 
steward  in  the  household,  who  bears  the  keys,  consists  in  govern- 
ing, ordering,  and  ruling  the  household,  as  well  as  in  feeding  it, 
as  that  passage  in  Luke  xii.  41-49,  being  well  considered, 
doth  very  notably  evidence.  For,  Christ  applying  his  speech  to 
his  disciples,  saith,  "  Who  then  is  that  faithful  and  wise  steward, 
whom  his  Lord  shall  make  ruler  of  his  household  ? — he  will  make 
him  ruler  over  all  that  he  hath,"  &;c.  3d,  Nothing  in  the  text 
or  context  appears  why  we  should  limit  keys  and  the  acts  thereof 
only  to  doctrine,  and  exclude  discipline  ;  and  where  the  text  re- 
strains not,  we  are  not  to  restrain.  4th,  The  most  of  sound  inter- 
preters extend  the  keys  and  the  acts  thereof  as  well  to  discipline 
as  to  doctrine ;  to  matters  of  jurisdiction,  as  well  as  to  matters  of 
order.     From  all  we  may  conclude, 

Therefore  no  formal  power  of  church  government  was  ever 
given  by  Christ  to  the  civil  magistrate,  as  a  magistrate. 

Argum.  2d.  There  was  full  power  of  church  government  in  the 
church  when  no  magistrate  was  Christian,  yea,  when  all  magis- 
trates were  persecutors  of  the  Church,  so  far  from  being  her  yiurs- 
ing-f cithers,  that  they  were  her  cruel  butchers  ;  therefore  the  magis- 
trate is  not  the  proper  subject  of  this  power.  Thus  we  may 
argue : 

Major.  No  proper  poAver  of  church  government,  which  was 
fully  exercised  in  the  Church  of  Christ,  before  any  magistrate  be- 
came Christian,  yea,  when  magistrates  were  persecutors  of  the 
Church,  was  derived  from  Christ  to  the  magistrate  as  a  magistrate. 

Minor.  But  all  proper  power  of  church  government  was  fully 


84  THE  DIVINE  RIGHT 

exercised  in  the  Church  before  any  magistrate  became  Christian, 
yea,  when  magistrates  were  cruel  persecutors  of  the  Church  of 
Christ. 

Conclusion.  Therefore  no  proper  power  of  church  government 
was  derived  from  Christ  to  the  civil  magistrate  as  a  magistrate. 

The  uMJor  proposition  must  be  granted.  For,  1st,  Either  then 
the  Church,  in  exercising  such  full  penver  of  church  government, 
should  have  usurped  that  power  which  belonged  not  at  all  to  her, 
but  only  to  the  magistrate  ;  for  what  power  belongs  to  a  magis- 
trate,  as  a  magistrate,  belongs  to  him  only  ;  but  dare  we  think 
that  the  apostles,  or  the  primitive  purest  apostolical  churches  did 
or  durst  exercise  all  their  j)ower  of  church  government  which 
they  exercised,  merely  by  usurpation  without  any  right  thereunto 
themselves  ?  2d,  Or  if  the  Church  usurped  not,  &c.,  but  exer- 
cised the  power  which  Christ  gave  her,  let  the  magistrate  show 
wherein  Christ  made  void  the  Church's  charter,  retracted  thi« 
power,  and  gave  it  unto  him. 

The  minor  profx^sition  cannot  be  denied.     For, 

1st.  It  was  about  300  years  after  Christ  before  any  of  the  Ro- 
man emperors  (who  had  subdued  the  whole  world,  Luke  ii.  1, 
under  their  sole  dominion)  became  Christian.  For  Constantine 
the  Great  was  the  first  emperor  that  received  the  faith,  procured 
peace  to  the  Church,  and  gave  fier  respite  from  her  cruel  perse- 
cutions, which  was  in  Anno  309  Cor  thereabouts)  after  Christ; 
before  which  time  the  Church  was  miserably  wasted  and  butcher- 
ed with  those  ten  bloody  persecutions,  by  the  tyranny  of  xVero, 
and  other  cruel  emperors  before  Constantine. 

2d.  Yet  within  the  space  of  this  first  309  or  311  years,  all 
proper  power  of  church  government  was  fully  exercised  in  the 
Church  of  Christ;  not  only  the  word  preached,  Acts  iv.  2;  1 
Tim.  iii.  IG  ;  and  sacraments  dispensed.  Acts  xx.  7;  1  Cor.  xi. 
17,  &c.  ;  Acts  ii.  4,  and  viii.  12  :  but  also  dcacoivi  set  apart  for 
that  office  oi'  deaconship,  Acts  vi.  :  elders  ordained  and  sent  forth, 
Acts  xiii.  1-3,  and  xiv.  23  ;  1  Tim.  iv.  ;  Tit.  i.  5  :  public  adrno- 
nition  in  use,  Tit.  iii.  10  ;  1  Tim.  v.  20 :  excornrnunicali.on,  1  Cor. 
V. ;  and  1  Tim.  i.  20:  ahsolution  of  the  penitent,  2  Cor.  ii.  6,  7, 
&c.  :  synodical  conventions  and  decrees,  Acts  xv.  with  xvi.  4. 
So  that  we  may  conclude. 

Therefore  no  proper  power  of  church  government  was  derived 
from  Christ  to  the  civil  magistrate,  as  a  magistrate. 

Argum.  3d.  The  rnagistratical  power  really,  specifically,  and 
essentially  differs  from  the  ecclesiastical  power  ;  therefore  the 
civil  magistrate,  as  a  magistrate,  cannot  be  the  proper  subject  of 
this  ecclesiastical  power.     Hence  we  may  thus  argue  : 

Major.    No  power  essentially,  specifically,  and  really  diff*ering 


OF  CHURCH  GOVERNMENT.  85 

from  magistratical  power,  was  ever  given  by  Christ  to  tlie  magis- 
trate as  a  magistrate. 

Minor.  But  all  proper  ecclesiastical  power  essentially,  speci- 
fically, and  really  differs  from  the  magistratical  power. 

Conclusion.  Therefore  no  proper  ecclesiastical  power  was  ever 
given  by  Jesus  Christ  to  the  civil  magistrate  as  a  magistrate. 

The  major  is  evident :  for  how  can  the  magistrate,  as  a  magis- 
trate, receive  such  a  power  as  is  really  and  essentially  distinct 
and  different  from  magistracy  ?  Were  not  that  to  make  the  ma- 
gistratical power  both  really  the  same  with  itself,  and  yet  really 
and  essentially  dilFerent  from  itself?     A  flat  contradiction. 

The  minor  may  be  clearly  evinced  many  ways  :  as,  1st,  From 
the  real  and  formal  distinction  between  the  two  societies,  viz.  the 
Church  and  commonwealth,  wherein  ecclesiastical  and  i)olitical 
power  are  peculiarly  seated.  2d.  From  the  co-ordination  of  the 
power  ecclesiastical  and  political,  in  reference  to  one  another. 
3d.  From  the  different  causes  of  these  two  powers,  viz.  efficient, 
material,  formal,  and  final;  in  all  which  they  are  truly  distin- 
guished from  one  another. 

1st.  From  the  real  and  formal  distinction  between  the  two  so- 
cieties, viz.  church  and  commonwealth  :  for,  1.  The  society  of 
the  Church  is  only  Christ's,  and  not  the  civil  magistrate's :  it  is 
his  house,  his  spouse,  his  hody,  &;c.,  and  Christ  hath  no  vicar* 
under  him.  2.  The  officers  ecclesiastical  are  Christ's  officers, 
not  the  magistrate's,  1  Cor.  iv.  1  :  Christ  gave  them,  Eph.  iv.  8,  10, 
11  :  God  set  them  in  the  Church,  1  Cor.  xii.  28.  3.  These  eccle- 
siastical officers  are  both  elected  and  ordained  by  the  Church, 
without  commission  from  the  civil  magistrate,  by  virtue  of  Christ's 
ordinance,  and  in  his  name.  Thus  the  apostles  appointed  officers  : 
Whom  we  may  appoint,  Acts  vi.  3,  4.  The  power  of  ordination 
and  mission  is  in  the  hands  of  Christ's  officers  ;  compare  Acts  xiv. 
23  ;  1  Tim.  iv.  14,  with  Acts  xiii.  1-4  :  and  this  is  confessed  by 
the  parliament  to  be  an  ordinance  of  Jesus  Christ,  in  their  ordi- 
nance for  ordaining  of  preaching  presbyters.  4.  The  Church, 
and  the  several  presbyteries  ecclesiastical,  meet  not  as  civil  judi- 
catories, for  civil  acts  of  government,  as  making  civil  statutes, 
inflicting  civil  punishments,  &c.,  but  as  spiritual  assemblies,  for 
spiritual  acts  of  government  and  discipline  :  as  preaching,  bapti- 
zing,  receiving  the  Lord's  supper,  prayer,  admonition  of  the  dis- 
orderly, &c.  5.  What  gross  absurdities  would  follow,  should 
not  these  two  societies,  viz.  church  and  commonwealth,  be  ac- 

*  That  the  civil  magistrate  is  not  the  vicar  of  Christ  our  Mediator,  see 
abundantly  proved  by  Mr.  S.  Rutherford,  in  his  Divine  Right  of  Church  Gov- 
ernment, &c.,  Ch.  27,  Quest.  23,  pages  595  to  fa' 17. 

8 


96  THE  DIVINE  RIGHT 

knowledged  to  be  really  and  essentially  distinct  from  one  another  ! 
For  then,  1.  There  can  be  no  commonwealth  where  there  is  not 
a  Church  ;  but  this  is  contrary  to  all  experience.  Heathens  have 
commonwealths,  vet  no  Church.  2.  Then  there  may  be  church 
officers  elected  where  there  is  no  church,  seeing  there  are  magis- 
trates where  there  is  no  church.  3.  Then  those  magistrates, 
wjiere  there  is  no  church,  are  no  magistrates  ;  but  that  is  repug- 
nant to  Scripture,  which  accounts  heathen  rulers  the  servants  of 
God,  Isa.  xlv.  1  ;  Jer.  xxv.  9  :  and  calls  them  kings,  Exod.  vi. 
13  ;  Isa.  xxxi.  35.  And  further,  if  there  be  no  magistrates 
where  there  is  no  church,  then  the  church  is  the  formal  constitu- 
ting cause  of  magistrates.  4.  Then  the  commonwealth,  as  the 
commonwealth,  is  the  church;  and  the  church,  as  the  church,  is 
the  commonwealth :  then  the  church  and  the  commonwealth  are 
the  same.  5.  Then  all  that  are  members  of  the  commonwealth 
are,  on  that  account,  because  members  of  the  commonwealth,  mem- 
bers of  the  church.  6.  Then  the  commonwealth,  being  formally 
the  same  with  the  church,  is.  as  a  commonwealth,  the  mystical 
body  of  Christ.  7.  Then  the  officers  of  the  church  are  the  officers 
of  the  commonwealth ;  the  power  of  the  keys  gives  them  right  to 
the  civil  sword  :  and  consequently,  the  ministers  of  the  gospel,  as 
ministers,  are  justices  of  the  peace,  judges,  parliament-men,  &c., 
all  which  how  absurd,  let  the  world  judge. 

2d.  From  the  co-ordination  of  the  power  ecclesiastical  and  po- 
litical, in  reference  to  one  another :  (this  being  a  received  max- 
im, that  subordinate  powers  are  of  the  same  kind ;  co-ordinate 
powers  are  of  distinct  kinds.)  Now,  that  the  power  of  the 
Church  is  co-ordinate  with  the  civil  power,  may  be  evidenced  as 
foUowelh:  1.  The  officers  of  Christ,  as  officers,  are  not  directly 
and  properly  subordinate  to  the  civil  power,  though  in  their  per- 
sons they  are  subject  thereto :  the  apostles  and  pastors  may 
preach,  and  cast  out  of  the  church,  against  the  will  of  the  magis- 
trate, and  yet  not  truly  offend  magistracy;  thus,  in  doing  the 
duty  they  have  immediately  received  from  God,  they  must  "obey 
God  rather  than  men,"  Acts  iv.  19,  20.  And  the  apostles  and 
pastors  must  exercise  their  office  (having  received  a  command 
from  Christ)  without  attending  to  the  command  or  consent  of  the 
civil  magistrate  for  the  same  ;  as  in  casting  out  the  incestuous  per- 
son, 1  Cor.  V.  .5:  telling  the  Church,  Matt,  xviii.  17:  rejecting  a 
heretic.  Tit.  iii.  10.  And,  2.  Those  acts  of  power  are  not  directly 
and  formally  subordinate  to  the  magistrate,  N^hich  he  himself  can- 
not do,  or  which  belong  not  to  him.  Thus  the  kings  of  Israel 
could  not  burn  incense  :  '•  It  appertaineth  not  unto  thee,"  2  Chron. 
xxvi.  18,  19.  Likewise,  none  have  the  power  of  the  keys,  but 
they  to  whom  Christ  sailh,  "  Go  ye  into  all  the  world  and  preach 


OF  CHURCH  GOVERNMENT.  g7 

the  gospel,"  Matt,  xxviii.  19  :  but  Christ  spake  not  this  to  magis- 
trates :  so  only  those  that  are  sent,  Rom.  x.  15,  and  those  that 
are  governors,  are  by  Christ  placed  in  the  Church.  3.  The  offi- 
cers of  the  Church  can  ecclesiastically  censure  the  officers  of 
the  state,  though  not  as  such,  as  well  as  the  officers  of  the  stale 
can  punish  civilly  the  officers  of  the  Church,  though  not  as  such: 
the  church  guides  may  admonish,  excommunicate,  &c.,  the  offi- 
cers  of  the  state  as  members  of  the  Church,  and  the  officers  of 
the  state  may  punish  the  officers  of  the  Church  as  the  members 
of  the  state.  4.  Those  that  are  not  sent  of  the  magistrate  as  his 
deputies,  they  are  not  subordinate  in  their  mission  to  his  power, 
but  the  ministers  are  not  sent  as  the  magistrate's  deputies,  but  are 
set  over  thejlock  by  the  Holy  Ghost,  Acts  xx.  28  :  they  are  like- 
wise the  ministry  of  Christ,  1  Cor.  iv.  1,  2  :  they  are  over  you  in 
the  Lord,  1  Thess.  v.  12  :  and  in  his  name  they  exercise  their 
jurisdiction,  1  Cor.  v.  4,  5.  5.  If  the  last  appeal  in  matters 
purely  ecclesiastical  be  not  to  the  civil  power,  then  there  is  no 
subordination  ;  but  the  last  appeal  properly  so  taken  is  not  to  the 
magistrate.  This  appears  from  these  considerations  :  1.  Nothing 
is  appealable  to  the  magistrate  but  what  is  under  the  power  of  the 
sword  ;  but  admonition,  excommunication,  &c.,  are  not  under  the 
power  of  the  sword  :  they  are  neither  matters  of  dominion  nor 
coercion.  2.  If  it  were  so,  then  it  follows  that  the  having  of  the 
sword  gives  a  man  a  power  to  the  keys.  3.  Then  it  follows  that 
the  officers  of  the  kingdom  of  heaven  are  to  be  judged  as  such 
by  the  officers  of  the  kingdom  of  this  world  as  such,  and  then 
there  is  no  difference  between  the  things  of  Cccsar  and  the  things 
of  God.  4.  The  church  of  Antioch  sent  to  Jerusalem,  Acts  xv. 
2,  and  the  synod  there,  without  the  magistrate,  came  together, 
ver.  6  ;  and  determined  the  controversy,  ver.  28,  29.  And  we 
read,  "  The  spirits  of  the  prophets  are  subject  to  the  prophets," 
1  Cor.  xiv.  32  ;  not  to  the  civil  power  as  prophets.  So  we  must 
seek  knowledge  at  the  priest's  lips,  not  at  the  civil  magistrate's, 
Mai.  ii.  7.  And  we  read,  that  the  people  came  to  the  priests  in 
hard  controversies,  but  never  that  the  priests  went  to  the  civil 
power,  Deut.  xvii.  8-10.  5.  It  makes  the  magistrate  Christ's 
vicar,  and  so  Christ  to  have  a  visible  head  on  earth,  and  so  to  be 
an  ecclesiastico-civil  pope,  and  consequently  there  should  be  as 
many  visible  heads  of  Christ's  Church  as  there  are  magistrates. 
6.  These  powers  are  both  immediate  ;  one  from  God  the  Father, 
as  Creator,  Rom.  xiii.  1,2;  the  other  from  Jesus  Christ,  as  Me- 
diator, Matt,  xxviii.  18.  Now  lay  all  these  together,  and  there 
cannot  be  a  subordination  of  powers  ;  and  therefore  there  must 
be  a  real  distinction. 

3d.  From  the  different  causes  of  these  two  powers,  viz.  effi- 


g8  THE  DIVINE  RIGHT 

cient,  material,  formal,  and  final  ;  in  all  which  they  are  truly 
distinguished  from  one  another,  as  may  plainly  appear  by  this 
ensuing  parallel  : 

1.  They  differ  in  their  efficient  cause  or  author,  whence  they 
are  derived.  Magistratical  power  is  from  God,  the  Creator  and 
Governor  of  the  world,  Rom.  .\iii.  1,2,  4  ;  and  so  belongs  to  all 
mankind,  heathen  or  Christian  ;  ecclesiastical  power  is  peculiarly 
from  Jesus  Christ  our  Mediator,  Lord  of  the  Church,  (who  hath 
all  power  given  him,  and  the  government  of  the  Church  laid  upon 
his  shoulder,  as  Eph.  i.  22  ;  Matt,  xxviii,  IS,  compared  with  Isa. 
ix.  16.)  See  Matt.  vi.  19,  and  xviii.  18,  and  xxviii.  19,  20; 
John  XX.  21-23  ;  2  Cor.  x.  8  :  and  consequently  belongs  properly 
to  the  Church,  and  to  them  that  are  within  the  Church,  1  Cor.  v. 
12,  13.  Magistratical  power  in  general  is  the  ordinance  of  Grod, 
Rom.  xiii.  1,  2,  4  ;  but  magistratical  power  in  particular,  whether 
it  should  be  monarchical  in  a  king,  aristocratical  in  states,  demo- 
cratical  in  the  people,  &:c.,  is  of  men,  called,  therefore,  a  human 
creature,  or  creation,  1  Pet.  ii.  13  ;  but  ecclesiastical  power,  and 
officers  in  particular,  as  well  as  general,  are  from  Christ,  Matt. 
xvi.  19,  and  xxviii.  18-20;  Tit.  iii.  10;  1  Cor.  v.  13;  2  Cor. 
ii.     For  officers,  see  Eph.  iv.  11,  12  ;   1  Cor,  xii.  28. 

2.  They  differ  in  their  material  cause  ;  whether  it  be  the  mat- 
ter of  which  they  consist,  in  which  they  are  seated,  or  about  which 
they  are  exercised.  1.  In  respect  of  the  matter  of  which  they 
consist,  they  much  differ.  Ecclesiasiical  power  consists  of  the 
keys  of  the  kingdom  of  heaven,  which  are  exercised  in  the  preach- 
ing of  the  word,  dispensing  the  sacraments,  executing  the  cen- 
sures, admonition,  excommunication,  absolution,  ordination  of 
presbyters,  &c. ;  but  magistratical  power  consists  in  the  secular 
sword,  which  puts  forth  itself  in  making  statutes,  inflicting  fines, 
imprisonments,  confiscations,  banishments,  torments,  death.  2.  In 
respect  of  the  matter  or  object  about  which  they  are  exercised, 
they  much  differ  :  for,  the  magistratical  power  is  exercised  po- 
litically, about  persons  and  things  without  the  Church,  as  well  as 
within  the  church  ;  but  the  ecclesiastical  power  is  exercised  only 
upon  them  that  are  within  the  Church,  1  Cor.  v,  13.  The  magis- 
tratical power  in  some  cases  of  treason,  &c..  banishes  or  other- 
wise punishes  even  penitent  persons  :  ecclesiastical  power  punishes 
no  penitent  persons.  The  magistratical  power  punishes  not  all  sorUi 
of  scandal,  but  some  :  the  ecclesiastical  power  punishes  (if  rightly 
managed)  all  sorts  of  scandal. 

3.  They  differ  in  their  formal  cause,  as  doth  clearly  appear  by 
their  way  or  manner  of  acting  :  magistratical  power  takes  cogni- 
zance of  crimes,  and  passes  sentence  thereupon  according  to 
statutes  and  laws  made  by  man  :  ecclesiasiical  [wv/er  takes  cog- 


OF  CHURCH  GOVERNMENT.  gg 

nizance  of,  and  passes  judgment  upon  crimes  according  to  the 
word  of  God,  the  Holy  Scriptures.  Magistratical  power  punishes 
merely  with  political  punishments,  as  fines,  imprisonments,  &c. 
Ecclesiastical  merely  with  spiritual  punishments,  as  church  cen- 
sures. Magistratical  power  makes  all  decrees  anfl  laws,  and 
executes  all  authority,  commanding  or  punishing  only  in  its  own 
name,  in  name  of  the  supreme  magistrate,  as  of  the  king,  &;c., 
but  ecclesiastical  power  is  wholly  exercised,  not  in  the  name  of 
churches,  or  officers,  but  only  in  Christ's  name,  Matt,  xxviii.  19  ; 
Acts  iv.  17  ;  1  Gor.  v.  4.  The  magistrate  can  delegate  his  power 
to  another :  church-governors  cannot  delegate  their  power  to 
others,  but  must  exercise  it  by  themselves.  The  magistrate  about 
ecclesiasticals  hath  power  to  command  and  compel  politically  the 
church  officers  to  do  their  duty,  as  formerl}'  was  evidenced  ;  but 
cannot  discharge  lawfully  those  duties  themselves,  but  in  atten)pt- 
ing  the  same,  procure  divine  Avraih  upon  themselves  :  as  Korah, 
Numb.  xvi.  ;  King  Saul,  1  Sam.  xiii.  9-15  ;  King  Uzziah,  2 
Ghron.  xxvi.  16-22  :  but  church-guides  can  properly  discharge 
the  duties  of  doctrine,  worship,  and  discipline  themselves,  and 
ecclesiastically  command  and  compel  others  to  do  their  duty 
also. 

4.  Lastly,  They  differ  in  their  final  cause  or  ends.  The 
magistratical  power  levels  at  the  temporal,  corporal,  external, 
political  peace,  tranquillity,  order,  and  good  of  human  society, 
and  of  all  persons  within  his  jurisdiction,  &c.  The  ecclesiastical 
power  intends  properly  the  spiritual  good  and  edification  of  the 
Church  and  all  the  members  thereof,  Matt,  xviii.  15 ;  1  Cor.  v. 
5,  &c. ;  2  Cor.  x.  8,  and  xiii.  10.*  May  we  not  from  all  clearly 
conclude, 

*  The  formal  difference  or  distinction  betwixt  these  two  powers,  is  fully 
and  clearly  asserted  by  that  learned  bishop,  Usher,  in  these  words :  "  God, 
for  the  better  settling  of  piety  and  honesty  among  men,  and  the  repressing 
of  prolaneness  and  other  vices,  hath  establisiied  two  distinct  powers  upon 
earth:  the  one  of  the  keys,  committed  to  the  Church;  the  other  of  the 
sword,  committed  to  the  civil  magistrate.  That  of  the  keys,  is  ordained  to 
work  upon  the  inward  man  ;  having  immediate  relation  to  the  remitting  or 
retaining  of  sin's,  John  xx.  23.  That  of  the  Sivord  is  appointed  to  work  upon 
the  outward  man  ;  yielding  protection  to  the  obedient,  and  inflicting  exter- 
nal punishment  upon  the  rebellious  and  disobedient.  By  the  former,  the 
spiritual  officers  of  the  Church  of  Christ  are  inclinable  to  govern  well,  1  Tim. 
V.  17.  To  speak,  and  exhort,  and  rebuke  with  all  authority.  Tit.  ii.  15.  To 
loose  such  as  are  penitent,  Matt.  xvi.  19,  and  xviii.  18.  To  commit  otiiera 
to  the  Lord's  prison,  until  their  amendment,  or  to  bind  them  over  to  the 
judgment  of  the  great  day,  if  they  shall  persist  in  their  wilfulness  and  ob- 
stinacy. By  the  other,  princes  have  an  imperious  power  assigned  by  God 
unto  thera,  jbr  the  defence  of  such  as  do  well,  and  executing  revenge  and 
wrath,  Rom.  xiii.  4,  upon  such  as  do  evil,  whether  by  death,  or  banishment, 
8* 


00  THE  DP/IXE  RIGHT 

Therefore  no  proper  ecclesiastical  power  was  ever  given  by 
Jesus  Christ  to  the  magistrate  as  a  magistrate  ? 

Argum.  4th.  The  civil  magistrate  is  no  proper  church  officer, 
and  therefore  cannot  be  the  proper  subject  of  church  powe\\ 
Hence  we  rrrny  argue  : 

Major.  All  formal  power  of  church  government  was  derived 
from  Jesus  Christ  to  his  own  proper  church  officers  only.  To 
them  he  gave  the  keys  of  the  kingdom  of  heaven,  Matt.  xvi.  19,  and 
xviii.  18  ;  John  xx.  21,  23  :  to  them  he  gave  the  authority  for  edi- 
fication of  the  church,  2  Cor.  x.  8,  and  xiii.  10  :  but  this  will  after 
more  fully  appear  in  Chap.  XI.  following. 

Minor.  But  no  civil  magistrate,  as  a  magistrate,  is  any  of 
Christ's  proper  church  officers.  For,  1.  The  civil  magistrate  is 
never  reckoned  up  in  the  catalogue,  list,  or  roll  of  Christ's  church 
officers  in  Scripture,  Eph.  iv.  10-12  ;  1  Cor.  xii.  28,  &c. ;  Rom. 
xii.  6-8 ;  if  here,  or  anywhere  else,  let  the  magistrate  or  the 
Erastians  show  it.  2.  A  magistrate,  as  a  magistrate,  is  not  a 
church  member,  (much  less  a  church  governor ;)  for  then  all 
magistrates,  heathen  as  well  as  Christian,  should  be  church  mem- 
bers and  church  officers,  but  this  is  contrary  to  the  very  nature 
of  Christ's  kingdom,  which  admits  no  heathen  into  it. 

Conclusion.  Therefore  no  formal  power  of  church  government 
was  derived  from  Jesus  Christ  to  the  magistrate  as  a  magistrate. 

Argum.  5th.  The  civil  magistrate,  as  such,  is  not  properly 
subordinate  to  Christ's  mediatory  kingdom  ;  therefore  is  not  the 
receptacle  of  church  power  from  Christ.     Ilence  thus  : 

Major.  Whatsoever  formal  p^wer  of  church  government  Christ 
committed  to  any,  he  committed  it  only  to  those  that  were  proper- 
ly subordinate  to  his  mediatory  kingdom.  For  whatsoever  eccle- 
siastical ordinance,  office,  power,  or  authority,  Christ  gave  to  men, 
he  gave  it  as  Mediator  and  Head  of  the  Church,  by  virtue  of  his 

or  confiscation  of  goods,  or  imprisonment,  Ezra  vii.  26,  according  to  the 
quality  of  the  offence, 

"  When  .St.  Peter,  that  had  the  keys  committed  unto  him,  made  bold  to 
draw  the  sword,  he  was  commanded  to  put  it  up,  Matt.  xj£vi.  52,  as  a  weapon 
that  he  had  no  authority  to  meddle  withal.  And  on  the  other  side,  when  Uzziah 
the  king  would  venture  upon  the  execution  of  the  priest's  office,  it  was  said 
unto  him,  '  It  pcrtaineth  not  unto  thee,  Uzziah,  to  burn  incense  unto  the 
Lord,  but  to  the  priests,  the  sons  of  Aaron,  that  are  consecrated  to  burn  in- 
cense,' 2  Chron.  xxvi.  18.  Let  this  therefore  be  our  second  conclusion  : 
That  the  power  of  the  sword,  and  of  the  keys,  are  two  distinct  ordinances 
of  God  ;  and  that  the  prince  hath  no  more  authority  to  enter  upon  the  exe- 
cution of  any  part  of  the  priest's  function,  than  the  priest  hath  to  intrude 
upfjn  any  part  of  the  office  of  the  prince."  In  his  sp^jcch  delivered  in  the 
Castle-chamber  at  Dublin,  «itc.,  concerning  the  oath  of  supremacy,  pages  3, 
4,  .5.  Further  diffijrences  betwixt  these  two  powers,  see  in  Gillespie's  Auron's 
Rod,  Book  2,  Chap.  4. 


OF  CHURCH  GOVERNMExXT.  91 

mediatory  office ;  and  for  the  gathering,  edifying,  and  perfecting 
of  his  mediatory  kingdom,  which  is  his  Church,  Eph.  iv.  7,  10-12. 
Therefore  such  as  are  not  properly  subordinate  to  Christ  in  this 
his  office,  and  for  this  end,  can  have  no  formal  church  power  from 
Christ. 

Minor.  But  no  magistrate,  as  a  m.agistratc,  is  subordinate  pro- 
perly to  Christ's  mediatory  kingdom.  For,  1.  Not  Christ  the 
Mediator,  but  God  the  Creator  authorizeth  the  magistrate's  office, 
Rom.  xiii.  1,  2,  6.  2.  Magistracy  is  never  styled  a  ministry  of 
Christ  in  Scripture,  nor  dispensed  in  his  name.  3.  Christ's  king- 
dom is  not  of  this  world,  John  xviii.  36  ;   the  magistrate's  is. 

Conclusion.  Therefore  no  formal  power  of  Church  government 
is  committed  by  Christ  to  the  magistrate  as  a  magistrate. 

6th.  Finally,  divers  absurdities  unavoidably  follow  upon  the 
jgranting  of  a  proper  formal  power  of  Church  government  to  the 
civil  magistrate :  therefore  he  cannot  be  the  proper  subject  of 
such  power.     Hence  it  may  be  thus  argued  : 

Major.  No  grant  of  ecclesiastical  power,  which  plainly  introdu- 
ceth  many  absurdities,  can  be  allowed  to  the  political  magistrate, 
as  the  proper  subject  thereof.  For  though  in  matters  of  religion 
there  be  many  things  mysterious,  sublime,  and  above  the  reach 
of  reason  ;  yet  there  is  nothing  to  be  found  that  is  absurd,  irra- 
tional,  &c. 

Minor.  But  to  grant  to  the  political  magistrate,  as  a  magistrate, 
a  proper  formal  power  of  church  government,  introduceth  plain- 
ly many  absurdities,  e.  g.  :  1.  This  brings  confusion  betwixt  the 
office  of  the  magistracy  and  ministry.  2.  Confounds  the  church 
and  commonwealth  together.  3.  Church  government  may  be 
monarchical  in  one  man  ;  and  so,  not  only  prelatical  but  papal  ; 
and  consequently,  antichristian.  Which  absurdities,  with  many- 
others,  were  formerly  intimated,  and  neither  by  religion  nor  rea- 
son can  be  endured.     We  conclude  : 

Conclusion.  Therefore  the  grant  of  a  proper  formal  power  of 
church  government  cannot  be  allowed  to  the  political  magistrate 
as  the  proper  subject  thereof,  because  he  is  a  magistrate, 


CHAPTER  X. 

That  the  community  of  the  faithful,  or  hody  of  the  people,  are  not 
the  immediate  subject  of  the  power  of  Church  government. 

Thus  we  see,  that  Jesus  Christ  our  Mediator  did  not  commit 
any  proper  formal  ecclesiastical  power  for  church  government  to 


92  THE  DIVINE  RIGHT 

the  political  magistrate,  as  such,  as  the  Erastians  conceive.  Now, 
in  ihe  next  place  (to  come  more  close)  let  us  consider  that  Jesus 
Christ  our  Mfidiator  hath  not  conunitted  the  spiritual  power  ot* 
church  government  to  the  hody  of  the  people,  preshyterated,  or 
unpreshyterated  (to  use  tlieir  own  terms)  as  the  first  suhjoct  there- 
of, accordit)g  to  the  ojjinion  of  the  Separatists  or  Independents. 
'J'ake  it  in  tiiis  j)roposition  : 

Jesus  Christ  our  IMcnliator  hath  not  committed  the  proper  for- 
mal {)ower  or  autiiority  spiritual,  for  frovermnent  of  his  Church,* 
unto  tlie  cormnunily  of  the  fuilhfiil,  whok^  church,  or  hody  of  the 
people,  as  the  proper  iirimediatu  receptacle,  or  lirst  subject  thereof. 

SIX'TION    I. 

Some  thinjjjs  heniin  need  a  little  explanation,  before  we  come 
to  the  confirmation. 

1.  Hy  f'ratcrnih/,  cmnmiinili;  of  the  faithful.,  whole  church  or  ho- 
dy of  t lie  people,  understand  a  particular  company  of  people,  meet- 
ing tog(!ther  in  one  assembly  or  single  congregation,  to  partake  of 
Christ's  onhnances.  This  single  congregation  may  l)e  consider- 
ed us  preshyterated,  i.  e.,  furnished  with  an  elder^jhip  ;  or  as  un- 
preshyterated, i.  e.,  d(>stitute  of  an  eldership,  having  yet  no  elders 
or  oflicers  erected  among  them.  Rigid  Hrownists  or  Separatists 
say,  that  the  fraternity  or  community  of  the  faithful  unpreshyte- 
rated is  the  first  receptacle  of  proper  ecclesiastical  power  from 
Christ:  unto  whom  some  of  ind(^j)endent  judgment  subscribe.  In- 
depfiudents  thus  resolve:  First,  Tiiat  the  apostles  of  Christ  are  the 
first  subject  of  apostolical  {)Ower.  Secondly,  That  a  particular 
congregation  of  saints,  professing  the  faith,  taken  indefinitely  for 
any  church,  (one  as  well  as  anotiier,)  is  the  first  subject  of  all 
(;hur(di  oflicf^s  with  all  their  si)iritual  gifts  and  power.  Thirdly, 
That  wiien  iho,  church  of  a  particular  congregation  walketii  to- 
gether in  the  truth  and  peace,  the  bretiiren  of  the  church  are  the 
first  subjects  of  cliurch  liberty  ;  the  eldery  thereof  of  church  au- 
thority ;  and  both  of  them  together  are  the  first  subject  of  all  church 
power, I  Which  assertions  of  Hrownists  and  Independents  (except 
the  first)  are  denied  by  them  of  presbyterian  judgment,  as  being 
obvious  to  divers  material  and  just  exceptions. :j: 

2.  By  praper  formal  power  or  authority  spintualj  for  church 

*  Sco  tills  propoHilioi)  for  Kul)Ktaiice  fully  uml  clearly  asserted  by  that 
acute  and  i)i<)iiH  author,  Mr.  I'.  Itains,  in  his  Diocesan's  Trial,  quest.  3,  pages 
83,  H4,  «'()ncUis.  :{. 

I  S.!(;  Cotton's  Keys,  &c.,  pp.  .'il-*)3,  and  Mr.  Thomas  Goodwin,  and  Mr. 
riiilip  Nye,  in  their  episth^  preHxcd  thereunto,  do  own  this  hook  as  being  for 
Hubstanrie  lln'ir  own  jiul;rinent. 

J  See  (hat  judicious  treatise,  Vindicia:  Clavium,  chap.  III.  IV.  V.,  pp. 
23-hlJ. 


OF  CHURCH  GOVERNMENT.  98 

government,  thus  conceive.  To  omit  what  hath  been  already  laid 
down  about  the  natures  and  sorts  of  spiritual  power  and  authority, 
(part  2,  chap.  III.  and  YI.,)  which  are  to  be  remembered,  here  it 
may  be  further  observed,  that  there  is  a  proper  public,  official, 
authoritative  power,  though  but  stewardly  and  ministerial,  which 
is  derived  from  Jesus  Christ  to  his  church  officers,  Matt.  xvi.  19, 
and  xviii.  18;  John  xx.  21-23;  Matt,  xxviii.  18-20;  of  which 
power  the  apostle  speaking,  saith,  "  If  I  should  somewhat  boast  of 
our  power  which  the  Lord  hath  given  us  to  edification,"  2  Cor.  x. 
8;  so  2  Cor.  xiii.  10.  The  people  are  indeed  allowed  certain 
liberties  or  privileges ;  as.  To  try  the  spirits,  &c.,  1  John  iv.  1. 
To  prove  all  doctrines  by  the  word,  1  Thess.  v.  21.  To  nomi- 
nate and  elect  their  own  church  officers,  as  their  deacons,  which 
they  did,  Acts  vi.  3,  5,  6  ;  but  this  is  not  a  proper  power  of  the 
keys.  But  the  proper,  public,  official,  authoritative  power,  is  quite 
denied  to  the  body  of  the  people,  furnished  with  an  eldership  or 
destitute  thereof. 

3.  By  proper  immediate  receptacle,  or  first  svhject  of  power,  un- 
derstand, that  subject,  seat,  or  receptacle  of  power,  which  first  and 
immediately  received  this  power  from  Jesus  Christ ;  and  conse- 
quently was  intrusted  and  authorized  by  him,  to  put  forth  and  ex- 
ercise that  power  in  his  Church  for  the  government  thereof.  And 
here  two  things  must  be  carefully  remembered  :  1.  That  we  dis- 
tinguish betwixt  the  object  and  subject  of  this  power.  The  ob- 
ject for  which,  for  whose  good  and  benefit  all  this  power  is  given, 
is  primarily  the  general  visible  Church,  Ephes.  iv.  7,  10-12  ; 
1  Cor.  xii.  28 ;  Rom.  xii.  5,  6,  &c.  Secondarily,  particular 
churches,  as  they  are  parts  and  members  of  the  general.  But  the 
subject  receiving  to  which  the  power  is  derived,  is  not  the  Church 
general  or  particular,  but  the  officers  or  governors  of  the  Church. 
2.  That  we  distinguish  also  betwixt  the  donation  of  the  power, 
and  the  designation  of  particular  persons  to  offices  ecclesiastical. 
This  designation  of  persons  to  the  offices  of  key  bearing  or  ruling 
may  be  done  first  and  immediately  by  the  Church,  in  nominating 
or  electing  her  individual  officers  which  is  allowed  to  her;  yet  is 
no  proper  authoritative  act  of  power.  But  the  donation  of  the 
power  itself  is  not  from  the  Church  as  the  fountain,  but  immedi- 
ately from  Christ  himself,  2  Cor.  xi.  8,  and  xiii.  10.  Nor  is  it  to 
the  Church  as  the  subject,  but  immediately  to  the  individual 
church  officers  themselves,  who  consequently,  in  all  the  exercise 
of  their  power,  act  as  the  ministers  and  steicards  of  Christ,  1  Cor. 
iv.  1,  putting  forth  their  power  immediately  received  from  Christ, 
not  as  the  substitutes  or  delegates  of  the  Church  putting  forth  her 
power,  which  from  Christ  she  mediately  conveys  to  them,  as  Inde- 
pendents do  imagine,  but  by  us  is  utterly  denied. 


94  THE  DIVINE  RIGHT 

SECTION  II. 

For  confirmation  of  this  proposition  thus  explained  and  stated, 
consider  these  few  arguments  : 

Argum.  I.  The  community  of  the  faithful,  or  body  of  the  peo- 
ple, have  no  authentic  commission  or  grant  of  proper  spiritual 
power  for  church  government ;  and  therefore  they  cannot  possi- 
bly be  the  first  subject  or  the  proper  immediate  receptacle  of  such 
power  from  Christ.     We  may  thus  argue  : 

Major.  Whomsoever  Jesus  Christ  hath  made  the  immediate  re- 
ceptacle or  first  subject  of  proper  formal  power  for  governing  of 
his  Church,  to  them  this  power  is  conveyed  by  some  authentic 
grant  or  commission. 

Minor.  But  the  community  of  the  faithful,  or  body  of  the  peo- 
ple, have  not  this  power  conveyed  unto  them  by  any  authentic 
grant  or  commission. 

Conclusion.  Therefore  Jesus  Christ  our  Mediator  hath  not  made 
the  community  of  the  faithful,  or  body  of  the  people,  the  immedi- 
ate receptacle  or  first  subject  of  proper  formal  power  for  govern- 
ing of  his  Church. 

The  major  proposition  is  evident  in  itself:  For,  1.  The  power 
of  church  government  in  this  or  that  subject  is  not  natural,  but 
positive ;  and  cast  upon  man,  not  by  natural,  but  by  positive  law, 
positive  grant:  men  are  not  bred,  but  made  the  first  subject  of 
such  power  ;  therefore  all  such  power  claimed  or  exercised,  with- 
out  such  positive  grant,  is  merely  without  any  due  title,  imagina- 
ry,  usurped,  unwarrantable,  in  very  fact  null  and  void.  2.  All 
power  of  church  government  is  radically  and  fundamentally  in 
Christ,  Isa.  ix.  6  ;  Matt,  xxviii.  18  ;  John  v.  22.  And  how  shall 
any  part  of  it  be  derived  from  Christ  to  man,  but  by  some  fit  in- 
tervening mean  betwixt  Christ  and  man  ?  And  what  mean  of  con- 
veyance betwixt  Christ  and  man  can  suffice,  if  it  do  not  amount 
to  an  authentic  grant  or  commission  for  such  power?  3.  This  is 
evidently  Christ's  way  to  confer  power  by  authentic  commission 
immediately  upon  his  church  officers,  the  apostles  and  their  suc- 
cessors, to  the  world's  end.  "  Thou  art  Peter ;  and  I  give  to  thee 
the  keys  of  the  kingdom  of  heaven,"  &c.,  Matt.  xvi.  18,  19. 
"Whatsoever  ye  shall  bind  on  earth,"  &c.,  Matt,  xviii.  19,  20. 
"  As  my  Father  sent  me,  so  send  I  you ;  go,  disciple  ye  all  na- 
tions ;  whose  sins  ye  remit,  they  are  remitted — and  lo,  I  am  with 
you  always  to  the  end  of  the  world,"  John  xx.  21,  23;  Matt, 
xxviii.  19,  20.  "Our  power,  which  the  Lord  hath  given  us  for 
edification,"  2  Cor.  x.  8,  and  xiii.  10:  so  that  we  may  conclude 
them  that  have  such  commission  to  be  the  first  subject  and  imme- 
diate receptacle  of  power  from  Christ,  as  will  after  more  fully  ap- 


OF  CHURCH  GOVEENMEXT.  95 

pear.  4.  If  no  such  commission  be  needful  to  distinguish  those 
that  have  such  power  from  those  that  have  none,  why  may  not 
all  without  exception,  young  and  old,  wise  and  foolish,  men  and 
women,  Christian  and  heatlien,  &c.,  equally  lay  claim  to  this 
power  of  church  government?  If  not,  what  hinders?  If  so,  how 
absurd ! 

The  minor  proposition,  viz  :  But  the  community  of  the  faithful, 
or  body  of  the  people,  have  not  this  power  conveyed  to  them  by 
any  authentic  grant  or  commission,  is  firm.  For  whence  had 
they  it  ?  When  was  it  given  to  them  ?  What  is  the  power  com- 
mitted to  them  ?  Or  in  what  sense  is  such  power  committed  to 
them  ? 

1.  Whence  had  they  it  ?  From  heaven  or  of  men?  If  from  men, 
then  it  is  a  human  ordinance  and  invention  ;  a  plant  zchich  the 
heavenly  Father  hath  not  planted  ;  and  therefore  shall  he  plucked 
up,  Matt.  XV.  13.  If  from  heaven,  then  from  Christ ;  for  all  pow- 
er is  given  to  him,  Matt,  xxviii.  18,  &c.  ;  Isa.  ix.  6.  If  it  be  de- 
rived from  Christ,  then  it  is  derived  from  him  by  some  positive 
law  of  Christ  as  his  grant  or  charter.  A  positive  grant  of  such 
power  to  select  persons,  viz.  church  officers,  the  Scripture  men- 
tions, as  was  evidenced  in  the  proof  of  the  major  proposition.  But 
touching  any  such  grant  or  commission  to  the  community  of  the 
faithful,  the  Scripture  is  silent.  And  let  those  tiiat  are  for  the 
popular  power  produce,  if  they  can,  any  clear  scripture  that  ex- 
pressly, or  by  infallible  consequence,  contains  any  such  com- 
mission. 

2.  When  was  any  such  power  committed  by  Christ  to  the  mul- 
titude of  the  faithful,  either  in  the  first  planting  and  beginning  of 
the  Church,  or  in  the  after  establishment  and  growth  of  the  Church 
under  the  apostles'  ministry  ?  Not  the  first ;  for  then  the  apostles 
themselves  should  have  derived  their  power  from  the  community 
of  the  faithful :  now  this  is  palpably  inconsistent  with  the  Scrip- 
tures, which  tell  us  that  the  apostles  had  both  their  apostleship 
itself,  and  their  qualifications  with  gifts  and  graces  for  it,  yea,  and 
the  very  designation  of  all  their  particular  persons  unto  that  call- 
ing, all  of  them  immediately  from  Christ  himself.  For  the  first, 
see  Gal.  i.  1  :  "  Paul,  an  apostle,  not  of  men,  nor  by  man,  but  by 
Jesus  Christ,"  Matt,  xxviii.  18-20.  For  the  second,  see  John 
XX.  22,  23:  "And  when  he  had  said  this,  he  breathed  on  them, 
and  saith  unto  them,  Receive  ye  the  Holy  Ghost  ;  whose  soever 
sins  ye  remit,  they  are  remitted  unto  them,"  &c.  For  the  third, 
see  Luke  vi.  13,  &c. :  "  And  when  it  was  day  he  called  to  him 
his  disciples :  and  of  them  he  chose  twelve,  whom  also  he  named 
apostles  ;  Simon — "  Matt.  x.  5-7,  &c.  :  "  These  twelve  Jesus  sent 
forth,  and  commanded  them,  saving."  And  after  his  resurrection  he 


90  THE  DIVINE  RIGHT 

enlarges  their  commission,  Mark  xvi.  15,  16  :  "  Go  ye  into  all  the 
world  ;"anci,  "As  my  P'ather  hath  sent  me,  so  send  I  you,"  John  xx. 
21.  See  also  how  the  Lord  cast  the  lot  upon  Matthias,  Acts  i.  24-26. 
Nor  the  second  ;  for  if  such  power  he  committed  to  the  community 
of  the  faithful  after  the  apostles  had  established  the  churches,  then 
let  those  that  so  think  show  where  Christ  committed  this  power 
first  to  the  apostles,  and  after  to  the  community  of  the  faithful, 
and  by  them  or  with  them  to  their  ordinary  officers,  for  execu- 
tion thereof.  But  no  such  thing  hath  any  foundation  in  Scrip- 
ture ;  for  the  ordinary  Church  guides,  though  they  may  have  a 
designation  to  their  office  by  the  church,  yet  they  have  the  dona- 
tion, or  derivation  of  their  office  and  its  authority  only  from 
Christ:  their  office  is  from  Christ,  Ephes.  iv.  8,  11;  1  Cor.  xii. 
28  ;  Acts  xx.  28,  29.  Their  power  from  Christ,  Matt.  xvi.  19, 
and  xxviii.  18,  19;  John  xx.  21,  23.  "Our  power  which  the 
Lord  hath  given  us,"  2  Cor.  viii.  10.  They  are  Christ's  minis- 
ters, stewards,  amhassadors,  1  Cor.  iv.  1  ;  2  Cor.  v.  19,  20.  They 
are  to  act  and  officiate  in  his  name,  Matt,  xviii.  19  ;  1  Cor.  v.  4, 
5;  and  to  Christ  they  mw*/  give  an  account,  Heb.  xiii.  17,  18; 
Jiuke  xii.  41,  42.  Now  if  tiie  ordinary  officers  have  (as  well  as 
the  apostles  their  apostleship)  their  offices  of  pastor,  teacher,  &c., 
from  Christ,  and  are  therein  the  successors  of  the  apostles  to  con- 
tinue to  the  world's  end,  (Matt,  xxviii.  18-20,)  then  they  have 
their  power  and  authority  in  their  offices  immediately  from 
Christ,  as  the  first  receptacles  thereof  themselves,  and  not  from 
the  Church  as  the  first  receptacle  of  it  herself.  A  successor  hath 
jurisdiction  from  him  from  whom  the  predecessor  had  his;  otherwise 
he  doth  not  truly  succeed  him.  Consequently  the  Church  or  com- 
munity of  the  faithful  cannot  possibly  be  the  first  receptacle  of 
the  power  of  church  government  from  Christ. 

.'3.  What  power  is  it  that  is  committed  to  the  body  of  the  Church 
or  multitude  of  the  faithful  ?  Either  it  must  be  the  power  of 
order,  or  the  power  of  jurisdiction.  But  neither  of  these  is 
allowed  to  the  multitude  of  the  faithful  by  the  Scriptures,  (but 
appointed  and  appropriated  to  select  persons.)  Not  the  power  of 
order ;  for  the  whole  multitude,  and  every  one  therein,  neither 
can  nor  ought  to  intermeddle  with  any  branches  of  that  power. 
1.  Not  with  preaching;  all  are  not  apt  to  teach,  1  Tim.  iii.  2, 
nor  able  to  exhort  and  convince  gainsayers,  Tit.  i.  9;  all  are 
not  gifted  and  duly  qualified.  Some  are  expressly  prohibited 
speaking  in  the  church,  1  Cor.  xiv.  34,  35,  1  Tim.  ii.  12,  Rev.  ii. 
20,  and  none  are  to  preach,  unless  they  he  sent,  Rom.  x.  15,  nor 
to  take  such  honor  unto  themselves  unless  they  he  called,  &;c.,  Heb. 
v.  4,  5.  Are  all  and  every  one  of  the  multitude  of  the  faithful 
able  to  leach,  exhort,  and  convince  ?  are  they  all  sent  to  preach  ? 


OF  CHURCH  GOVERNMENT.  97 

are  they  all  called  of  God  ?  &c.  Nay,  hath  not  Christ  laid  this 
task  of  authoritative  preaching  only  upon  his  own  officers  ?  Matt, 
xxviii.  18,  19.  2.  Not  with  administration  of  the  sacraments; 
this  and  preaching  are  by  one  and  the  same  commission  given  to 
officers  only,  Ma«.  xxviii.  18-20  :  1  Cor.  xi.  23.  3. "Nor  to 
ordain  presbyters,  or  other  officers.  They  may  choose  ;  but  extra- 
ordinary  officers,  or  the  presbytery  of  ordinary  officers,  ordain. 
Acts  vi.  3,  5,  6  :  "Look  ye  out  men — :whom  we  may  appoint." 
Compare  also  Acts  xiv.  23  ;  1  Tim.  iv.  14;  and  v.  22  ;  Tit.  iii.  5. 
So  that  the  people's  bare  election  and  approbation  is  no  sufficient 
Scripture  ordination  of  officers.  Nor  is  there  one  often  thousand 
among  the  people  that  is  in  all  points  able  to  try  and  judge  of  the 
sufficiency  of  preaching  presbyters,  for  tongues,  arts,  and  sound- 
ness of  judgment  in  divinity.  Nor  is  the  power  of  jurisdiction  in 
public  admonition,  excommunication,  and  absolution,  &c.,  allowed 
to  the  multitude.  For  all  and  every  one  of  the  multitude  of  the 
faithful,  1.  Never  had  any  such  power  given  to  them  from  Christ ; 
this  key  as  well  as  the  key  of  knowledge  being  given  to  the  offi- 
cers of  the  Church  only,\Matt.  xvi.  19,  and  xviii.  18-20.  Tell 
the  church,  there,  must  needs  be  meant  of  the  ruling  church  only,* 
2  Cor.  viii.  10  ;  John  xx.  21-23.  2.  Never  acted  or  executed 
any  such  power,  that  we  can  find  in  Scripture.  As  for  that 
which  is  primarily  urged  of  the  church  of  Corinth,  that  the  whole 
church  did  excommunicate  the  incestuous  person,  1  Cor.  v.  4,  &c., 
many  things  may  be  answered  to  evince  the  contrary.  1st,  The 
whole  multitude  could  not  do  it ;  for  children  could  not  judge, 
and  women  must  not  speak  in  the  Church.  2d,  It  is  not  said, 
Sujficient  to  such  an  one  is  the  rehike  inflicted  of  all ;  but  of  man]/, 
2  Cor.  ii.  6,  viz.  of  the  presbytery,  which  consisted  of  many 
officers.  '  3d.  The  church  of  Corinth,  wherein  this  censure  was 
inflicted,  was  not  a  congregational,  but  a  presbj^terial  church, 
liaving  divers  particular  congregations  in  it,  (as  is  hereafter  cleared 
in  Chap.  XXIII.,)  and  therefore  the  whole  multitude  of  the  church 
of  Corinth  could  not  meet  together  in  one  place  for  this  censure,  but 
only  the  presbytery  of  that  great  church.  Again,  never  did  the 
whole  multitude  receive  from  Christ  due  gifts  and  qualifications 
for  the  exercise  of  church  government  and  jurisdiction  ;  nor  any 
promise  from  Christ  to  be  with  them  therein,  as  officers  have, 
Matt,  xxviii.  18-20.  And  the  absurdities  of  such  popular  gov- 
ernment are  intolerable,  as  after  will  appear. 

4.  Finally,  in  what  sense  can   it  be   imagined   that  any  such 

*  John  Cameron,  Praelect.  in  Matt,  xviii.  15,  p.  149-151,  in  foL,  and  Baine's 
Diocesan's  Trial,  the  third  quest,  pp.  79,  80,  and  D.  Parens  in  Matt,  xviii.  15. 
This  is  fully  discussed  and  proved  by  Mr.  Rutherford  in  his  Peaceable  Plea, 
Chap.  viii.  p.  85,  &c. 
9 


98  THE  DIVINE  RIGHT 

power  should  be  committed  from  Christ  to  the  community  of  the 
faithful,  the  whole  IxxJy  of  the  Church  ?  For  this  power  is  given 
them  equally  with  the  church-guides,  or  une<^ually.  If  equally, 
then,  1.  The  church-guides  have  power  and  authority,  as  prima- 
rily and  immediately  committed  to  them,  as  the  Church  herself 
hath ;  and  then  they  need  not  derive  or  borrow  any  power  from 
the  Ijody  of  the  faithful,  having  a  powec  equal  to  theirs.  2.  How 
vainly  is  that  power  equally  given  as  to  the  officers,  so  to  the 
whole  multitude,  when  the  whole  multitude  have  no  equal  gifts 
and  abilities  to  execute  the  same  !  If  unequally,  then  this  power 
is  derived  to  the  church-guides,  either  more  or  less  than  to  the 
multitude  of  the  faithful.  If  less,  then  how  improperly  were  all 
those  names  of  rule  and  government  imposed  upon  officers,  which 
nowhere  are  given  by  Scripture  to  the  multitude !  as  PfjudorSf 
Eph.  iv.  8,  11.  EMers,  1  Tim.  v.  17.  Overseers,  Acts  xx. 
28.  Gw/les,  Heb.  xiii.  7,  17,  22.  In  thb  last  verse  they  are 
contradistinguished  from  the  saints ;  church- guides,  and  saints 
guided,  make  up  a  visible  organical  church.  TiuUrs  in  the  hard, 
1  Thes.  V.  12  ;  Rom.  xii.  8  :  and  well-ruling  Ehkrs,  1  Tim.  v. 
17.  Governments,  1  Cor.  xii.  28.  S^leieards,  1  Cor.  iv.  1,  2 ; 
Luke  xii.  42,  &c.  And  all  these  titles  have  power  and  rule 
engraven  in  their  very  foreheads ;  and  they  of  right  belonged 
rather  to  the  multitude  than  to  the  officers,  if  the  officers  derive 
their  power  from  the  multitude  of  the  people.  If  more,  then 
church-guides,  having  more  power  than  the  Church,  need 
not  derive  any  from  the  Church,  being  themselves  better  fur- 
nished. 

Thus,  what  way  soever  we  look,  it  cannot  be  evinced,  that  the 
multitude  and  \x)dy  of  the  people,  with  or  without  eldership,  are 
the  first  subject  of  power,  or  have  any  authoritative  public  omcial 
power  at  all,  from  any  grant,  mandate,  or  commission  of  Christ. 
From  all  which  We  may  strongly  conclude. 

Therefore  Jesus  Christ  our  MerJiator  hath  not  made  the  com- 
munity of  the  faithful,  or  lyxJy  of  the  people,  the  immc-rliate  recep- 
tacle, or  first  subject  of  pro[>er  formal  [iower  for  governing  of  his 
church. 

Argurn.  11.  As  the  multitude  of  the  faithful  have  no  authentic 
grant  or  commission  of  such  power  of  the  keys  in  the  Church  ; 
so  they  have  no  divine  warrant  for  the  actual  execution  of  the 
power  of  the  said  keys  therein :  and  therefore  cannot  be  the  first 
receptacle  of  the  power  of  the  keys  from  Christ.  For  thus  we 
may  reason : 

Major.  Whosoever  are  the  first  subject,  or  immediate  recepta- 
cle of  the  power  of  the  keys  from  Christ,  they  have  divine  war- 
rant actually  to  exercise  and  put  in  execution  the  said  power. 


OF  CHURCH  GOVERNMENT.  99 

Minor.  But  the  multitude  or  community  of  the  faithful  have  no 
divine  warrant  actually  to  exercise  and  put  in  execution  the 
power  of  the  keys. 

Conclusion.  Therefore  the  community  of  the  faithful  are  not 
the  first  suhject,  or  immediate  receptacle  of  the  power  of  the  keys 
from  Jesus,  Christ. 

The  major  proposition  must  necessarily  be  yielded.  For, 
1.  The  power  of  the  keys  contains  both  authority  and  exercise; 
power  being  given  to  that  end  that  it  may  be  exercised  for  the 
benefit  of  the  Church.  It  is  called  the  power  given  us  for  edifica- 
llou.  2  Cor.  viii.  10.  Where  there  is  no  exercise  of  power  there 
can  be  no  edificatioli  by  power.  2.  Both  the  authority  and  com- 
plete exercise  of  all  that  authority,  were  at  once  and  together 
communicated  from  Christ  to  the  receptacle  of  power.  *'  I  give 
unto  thee  the  keys  of  the  kingdom  of  heaven  ;  and  whatsoever 
thou  shalt  bind  on  earth,"  &c.,  Matt.  xvi.  19,  and  xviii.  18.  "  As 
my  Father  sent  me,  so  send  I  you — whose  soever  sins  ye  remit, 
they  are  remitted,"  John  xx.  21,  23.  Here  is  both  power  and  the 
exercise  thereof  joined  together  in  the  same  commission.  Yea, 
so  individual  and  inseparable  are  power  and  exercise,  that  under 
exercise,  power  and  authority  is  derived  :  as,  "  Go,  disciple  ye 
all  nations,  baptizing  them,"  &c..  Matt,  xxviii.  18,  19.  3.  How 
vain,  idle,  impertinent,  and  ridiculous  is  it  to  fancy  and  dream  of 
such  a  power  as  shall  never  be  drawn  into  act  by  them  that  have 
it  ! 

The  minor  proposition,  viz.  But  the  multitude  or  communion  of 
the  faithful  have  no  divine  warrant,  actually  to  exercise  and  put 
in  execution  the  power  of  the  keys,  is  clear  also  : 

1.  By  reason  :  for,  the  actual  execution  of  this  power  belongs 
to  them  by  divine  warrant,  either  when  they  have  church  officers, 
or  when  they  w^ant  church  officers.  Not  while  they  have  offi- 
cers ;  for,  that  were  to  slight  Christ's  officers  :  that  were  to  take 
officers'  work  out  of  their  hands  by  them  that  are  no  officers,  and 
when  there  were  no  urgent  necessity  ;  contrary  whereunto,  see 
the  proofs.  Chap.  X[.  Section  2,  that  were  to  prejudice  the  church, 
in  depriving  her  of  the  greater  gifts,  and  undoubtedly  authorized 
labors  of  her  officers,  &c.  Not  when  they  want  officers  in  a 
constituted  church:  as  in  case  where  there  are  three  or  four 
elders,  the  pastor  dies,  two  of  the  ruling  elders  fall  sick,  or  the 
like ;  in  such  cases  the  community  cannot  by  divine  warrant 
supply  the  defects  of  these  officers  themselves,  by  exercising  their 
power,  or  executing  their  offices.  For  where  doth  Scripture 
allow  such  power  to  the  community  in  such  cases  ?  What  one 
cliurch  without  its  eldership  can  be  instanced  in  the  New  Testament, 
that  in  such  cases  once  presumed  to  exercise  slicii  power,  which 


100  ^E  DtVINE  RIGHT 

might  be  precedent  or  example  for  it  to  other  churches  ?  How 
needless  are  church  officers,  if  the  multitude  of  the  faithful  may, 
as  members  of  the  church,  take  up  their  office,  and  actually  dis- 
charge it  in  all  the  parts  of  it  ? 

2.  By  induction  of  particulars,  it  is  evident,  that  the  commu- 
nity cannot  execute  the  power  of  the  keys  by  any  divine  warrant. 

1.  They  may  not  preach:  for,  "how  shall  they  preach,  except 
they  be  sent  ?"  R,om.  x.  15  ;  but  the  community  cannot  be  sent, 
many  of  them  being  incapable  of  the  office,  either  by  reason  of 
their  sex,  1  Cor.  xiv.  34,  35  ;  1  Tim.  ii.  11,  12:  or  by  reason  of 
their  age  ;  as  children,  and  all  or  most  of  them  by  reason  of  their 
deficiency  in  gifts  and  in  scripture  qualifications.  Tit.  i.  and 
1  Tim.  iii.  For  not  one  member  of  a  thousand  is  so  completely 
furnished,  as  to  be  "  apt  to  teach,  able  to  convince  gainsayers, 
and  to  divide  the  word  of  truth  aright.'*  Besides,  4hey  may  not 
send  themselves,  were  they  capable,  for,  no  man  takes  this  honfrr 
to  himself — Yea.  Jesus  Christ  himself  did  not  glorify  himself  to  he 
made  an  high-priest— ^lleh.  v.  4,  5.  Now  only  officers  are  sent 
to  preach,  Matt.  xvi.   19,  and    xviii,  19,    20;    Mark   xvi.    15. 

2.  They  may  not  administer  the  seals,  the  sacraments,  baptize,  dec. 
under  the  New  Testament ;  for  who  gave  the  people  any  such 
authority  ?  hath  not  Christ  conjoined  preaching  and  dispensing  of 
the  sacraments  in  the  same  commission,  that  the  same  persons 
only  that  do  the  one,  may  do  the  other  ?  Matt.  xXviri.  18,  19. 

3.  They  may  not  ordain  officers  in  the  church,  and  authoritatively 
send  them  abroad :  for,  ordinarily  the  community  have  not  suffi. 
cient  qualifications  and  abilities  for  proving  and  examining  of 
men's  gifts  for  (he  ministry.  The  community  are  nowhere  com- 
manded or  allowed  so  to  do  in  the  whole  New  Testament,  but 
other  persons  distinct  from  them,  1  Tim.  v.  22  ;  2  Tim.  ii.  2 ; , 
Tit.  i.  5,  d:c.  Nor  did  the  community  ever  exercise  or  assume 
to  themselves  any  such  power  of  ordination  or  mission,  but  only 
officers  both  in  the  first  sending  of  men  to  preach,  as  1  Tim.  iv. 
14 ;  2  Tim.  i.  6  :  and  to  be  deacons.  Acts  vi.  6,  and  also  in  aftrr 
missions,  as  Acts  xiii.  1-3.  4.  The  community,  without  offi- 
cers, may  not  exerciise  any  act  of  jurisdiction  authoritatively  and 
properly ;  may  not  admonish,  excommunicate,  or  absolve.  For 
we  have  no  precept  that  they  should  do  it ;  we  have  no  example 
in  all  the  New  Testament  that  they  ever  did  do  it ;  we  have  both 
precept  and  example,  that  select  officers  both  did  and  ought  to  do 
it.  "  Whatsoever  ye  bind  on  earth*'  (saith  Christ  to  his  officers) 
"shall  be  bound  in  heaven,"  &c.  Matt,  xviii.  18,  and  xvi.  19. 
"  Whose  soever  sins  ye  remit,"  6ie.,  John  xx.  21,  23.  "  An 
heretic,  after  once  or  twice  admonition,  reject,"  Tit.  i.  10.  "  I 
have  decreed — to  deliver  such  an  one  to  Satan,"  1  Cor.  v,  4. 


OF  CHURCH  GOVERXMEXT. 


101 


*^The  rebuke  inflicted  by  many,"  not  all,  2  Cor.  ii.  "  Whom  I 
have  delivered  to  Satan,"  1  Tim.  i.  ult.  And  the  Scriptures  no- 
where set  the  community  over  themselves  to  be  their  own  church- 
guides  and  governors ;  but  appoint  over  them  in  the  Lord  rulers 
and  officers  distinct  from  the  community.  Compare  these  places, 
1  Thes.  V.  12  ;  Acts  xx.  23,  29 ;  Heb.  xiii.  7,  17,  22.  -  "  Salute 
all  tliem  that  have  the  rule  over  you,  and  all  the  saints."  From 
the  premises  we  conclude, 

Therefore  the  community  of  the  faithful  are  not  the  first  sub- 
ject, or  immediate  receptacle  of  the  power  of  the  keys  from  Jesus 
Christ. 

Argum.  III.  Jesus  Christ  hath  not  a^iven  nor  promised  to  the 
community  of  the  faithful  a  spirit  of  ministry,  nor  those  gifts 
which  are  necessary  for  the  govermment  of  the  church  :  therefore 
the  community  was  never  intended  to  be  the  first  subject  of 
church  government. 

Major.  Whomsoever  Christ  makes  the  first  subject  of  the  power 
of  church  government,  to  them  he  promises  and  gives  a  spirit  of 
ministry,  and  gifts  necessary  for  that  government.  For,  1.  As  there 
is  diversity  of  ecclesiastical  administrations  (which  is  the  foundation 
of  diversity  of  officers)  and  diversity  of  miraculous  operations,  and 
l)oth  for  the  profit  of  the  Church  ;  so  there  is  conveyed  from  the 
Spirit  of  Christ  diversity  of  gifts,  h^^e  endowments,  enabling  and 
qualifying  for  the  actual  discharge  of  those  administrations  and 
operations.  See  1  Cor.  xii.  4-7,  &c.  2.  What  instance  can  be 
given  throughout  the  whole  New  Testament  of  any  persons, 
whom  Christ  made  the  receptacle  of  church  government,  but 
withal  he  gifted  them,  and  made  his  promises  to  them,  to  qualify 
them  for  sujch  government  ?  As  the  apostles  and  their  successors  : 
"  As  my  Father  sent  me,  even  so  send  I  you.  And  when  he  had 
said  this,  he  breathed  on  them,  and  saith  unto  them.  Receive  ye 
the  Holy  Ghost :  whose  soever  sins  ye  remit,  they  are  remitted 
unto  them  ;  and  whose  soever  sins  ye  retain,  they  are  retained," 
John  XX.  21-23.  And,  "  Go  ye  therefore,  and  disciple  ye  all 
nations,  &c. — And  lo,  I  am  with  you  ahvay,"  (or  every  day,) 
"even  to  the  end  of  the  world,"  Matt.  xxviii.*19,  20.  3.  Christ 
being  the  icisdom  of  the  Father,  Col.  ii.  3,  John  i.  18,  and  faithful 
as  was  Moses  in  all  his  house  ;  yea,  more  faithful — Moses  as  a 
servant  over  another's,  he  as  a  son  over  his  own  house,  Heb.  iii.  2, 
5,  6 — it  cannot  stand  with  his  most  exact  wisdom  and  fidelity,  to 
commit  the  grand  affairs  of  church  government  to  such  as  are  not 
duly  gifted,  and  sufficiently  qualified  by  himself  for  the  due  dis- 
charge thereof. 

Minor.  But  Christ  neither  promises,  nor  gives  a  spirit  of  minis- 
try, nor  necessary  gifts  for  church  government  to  the  community 
9*' 


102 


THE  DIVINE  RIGHT 


of  the  faithful.  For,  1.  The  Scriptures  teach,  that  gifts  tor  min- 
istry and  government  are  promised  and  bestowed  not  on  all,  but 
upon  some  particular  persons  only  in  the  visible  body  of  Christ. 
"  To  one  is  given  by  the  Spirit  the  word  of  wisdom,  to  another  the 
word  of  knowledge,"  &;c.,  not  to  all,  1  Cor.  xii.  8,  9,  &c.  "If  a 
man  know  not  how  to  rule  his  own  house,  bow  shall  he  take  care 
of  the  church  of  God  ?"  1  Tim.  iii.  5.  The  hypothesis  insin- 
uates that  all  men  have  not  gifts  and  skill  rightly  to  rule  their 
own  houses,  much  less  to  govern  the  church.  2.  Experience 
tells  us,  that  the  multitude  of  the  people  are  generally  destitute  of 
such  knowledge,  wisdom,  prudence,  learning,  and  other  neces- 
sary qualifications  for  the  right  carrying  on  of  church  govern- 
ment. 

Conclusion.  Therefore  Christ  makes  not  the  community  of  the 
fahhful  the  first  subject  of  the  power  of  church  government. 

Argum.  IV.  The  community  of  the  faithful  are  nowhere  in  the 
word  called  or  acknowledged  to  be  church  governors  :  therefore 
they  are  not  the  first  subject  of  church  government. 

Major.  Those  persons,  who  are  the  first  subject  and  receptacle 
of  proper  power  for  church  government  from  Christ,  are  in  the 
word  called  and  acknowledged  to  be  church  governors.  This  is 
evident,  1.  By  Scripture,  which  is  wont  to  give  to  them  whom 
Christ  intrusts  with  his  government,  such  names  and  titles  as  have 
rule,  authority,  and  government  engraven  upon  them  :  as  overseers, 
Acts  XX.  28  ;  governments,  1  Cor.  xii.  28  ;  rulers,  1  Tim.  v.  17, 
and  Rom.  xii.  8;  with  divers  others,  as  after  will  appear  in  Chap. 
XI.  2.  By  reason,  which  tells  us  that  government  and  governors 
are  relative  terms ;  and  therefore  to  whom  government  belongs, 
to  them  also  the  denominations  of  governors,  rulers,  &c.,  do  be- 
long, and  not  contrariwise. 

Minor.  But  the  community  of  the  faithful  are  nowhere  in  the 
word  either  called  or  acknowledged  to  be  church  governors.  This 
is  clear.  For,  1.  No  titles  or  names  are  given  them  by  Scripture 
which  imply  any  rule  or  government  in  the  visible  Church  of 
Christ.  2.  They  are  plainly  set  in  opposition  against,  and  dis- 
tinction from,  church  governors :  they  are  called  xhe  Jlock  ;  these, 
overseers  set  over  them  by  the  Holy  Ghost,  Acts  xx.  28  :  they, 
the  saints ;  these  their  riders,  Heb.  xiii.  22  :  these  are  oiier  them  in 
the  Lord;  and  consequently  they  are  under  them  in  the  Lord, 
1  Thes.  V.  12.  3.  The  community  of  the  faithful  are  so  far  from 
being  the  subject  of  church  government  themselves,  that  they  are 
expressly  charged  by  the  word  of  Christ  to  ^-710?^',  honor,  obey,  and 
submit^  to  other  governors  set  over  them,  and  distinct  from  them- 
selves. "  Know  them  who  are  over  you  in  the  Lord,"  1  Thes. 
V.  12.     "  Let  the  well-ruling  elders  be  counted  worthy  of  double 


OF  CHURCH  GOVERNMENT.  IO3 

honor  ;  especially,"  &;c.,  1  Tim.  v.  17.  "  Obey  ye  your  rulers, 
and  submit,  for  they  watch  for  your  souls,"  Heb.  xiii.  17. 

Conclusion.  Therefore  the  community  of  the  faithful  are  not  the 
first  subject  and  receptacle  of  proper  power  for  church  govern- 
ment.. 

Argum.  V.  This  opinion  of  making  the  body  of  the  Church,  or 
community  of  the  faithful,  the  first  subject  and  immediate  recepta- 
cle of  the  keys  for  the  government  of  the  Church,  doth  inevitably 
bring  along  with  it  many  intolerable  absurdities.  Therefore  it  is 
not  to  be  granted.     Thus  we  may  argue  : 

Major.  That  doctrine  or  opinion  which  draws  after  it  unavoid- 
ably divers  intolerable  absurdities,  is  an  unsound  and  unwarrant- 
able opinion. 

Minor.  But  this  doctrine  or  opinion  that  makes  the  whole  com- 
munity or  body  of  the  Church  to  be  the  first  subject  and  immedi- 
ate receptacle  of  the  keys,  (Jraws  after  it  unavoidable  divers  in- 
tolerable absurdities. 

Conclusion.  Therefore  this  doctrine  or  opinion  that  makes  the 
whole  community  or  body  of  the  Church  to  be  the  first  subject, 
and  immediate  receptacle  of  the  keys,  is  an  unsound  and  unwar- 
rantable opinion. 

The  Major  is  plain.  For,  1.  Though  matters  of  religion  be 
above  reason,  yet  are  they  not  unreasonable,  absurd,  and  directly 
contrary  to  right  reason.  2.  The  Scriptures  condemn  it  as  a 
great  brand  upon  men,  that  they  are  absurd  or  unreasonable ; 
"  Brethren,  pray  for  us — that  we  may  be  delivered  from  absurd 
3,nd  evil  men,"  2  Thes.  iii.  2  ;  and  therefore  if  absurd  men  be  so 
culpable,  absurdity,  and  unreasonableness  itself,  which  make 
them  such,  are  much  more  culpable. 

The  Minor,  viz.  But  this  doctrine  or  opinion  that  makes  the 
whole  community  or  body  of  the  Church  to  be  the  first  subject 
and  immediate  receptacle  of  the  keys,  draws  after  it  unavoidably 
divers  intolerable  absurdities,  will  notably  appear  by  an  induc- 
tion of  particulars. 

1.  Hereby  a  clear  foundation  is  laid  for  the  rigid  Brownist's 
confused  democracy,  and  abhorred  anarchy.  For,  if  the  whole 
body  of  the  people  be  the  first  receptacle  of  the  keys,  then  all 
church  government  and  every  act  thereof  is  in  the  whole  body, 
and  every  member  of  that  body  a  governor,  consequently  every 
member  of  that  body  an  officer.  But  this  is  absurd  ;  for  if  all  be 
officers,  where  is  the  organical  body  ?  and  if  all  be  governors, 
where  are  the  governed  ?  if  all  be  eyes,  where  are  the  feet?  and 
if  there  be  none  governed,  where  is  the  government?  it  is  wholly 
resolved  at  last  into  mere  democratical  anarchy  and  confusion, 
*='  but  God  is  not  the  author  of  confusion,"  1  Cor.  xiv.  33.     What 


1Q4  THE  DIVINE  EIGHT 

an  absurdity  were  it,  if  in  the  body  natural  all  were  an  euif  or 
hand  !  for  where  then  were  the  hearing,  smelUng,  &c.  ;  or  Q'  aU 
were  one  mtmher,  where  were  the  body  ?  1  Cor.  xii.  17, 19.  So  if 
in  the  family  all  were  masters,  where  were  the  household  ? 
where  were  the  family  government  ?  If  in  a  city  all  were,  alder. 
men,  where  were  the  citi^enus  ?  where  were  the  city  government  ? 
If  in  a  kingdom  all  were  kings,  where  were  the  subjects,  the 
people,  the  commonalty,  the  commonwealth,  or  the  political  gov- 
ernment? 

2.  Hereby  the  community  or  whole  body  of  the  faithful,  even 
to  the  meanest  member,  are  vested  frorn  Christ  with  full  power 
and  authority  actually  to  diiicharge  and  execute  all  acts  of  order 
and  jurisdiction  without  exception  :  e.  g.  To  preach  the  word  au- 
thoritatively, dispense  the  sacraments^  ordain  their  officers,  ad- 
monish offenders,  excommunicate  the  obstinate  and  incorrigible, 
and  absolve  the  |>enitent.  For  the  keys  of  the  kingdom  of  heaven 
comprehend  all  these  acts  jointly,  Malt.  xvi.  19,  andxviii.  l~-20, 
with  John  x%.  21,  23  :  and  to  whom  Christ  in  the  New  Testament 
gives  power  to  execute  one  of  these  acts,  to  thern  he  gives  power 
to  execute  all ;  they  are  joined  together,  Matt,  xviii.  19,  Cexcept 
in  such  cases  where  himself  gives  a  limitation  of  the  power,  as  in 
the  case  of  the  ruling  elder,  who  is  limited  to  ruling  as  contradis- 
tinct  to  laboring  in  the  word  and  doctrine,  1  Tim.  v.  17.)  Now 
what  gross  absurdities  easue  hereupon  !  For,  1.  Then  the  wea^ 
as  well  as  the  strong,  the  ignorant  as  well  as  the  intelligent-  the 
children  as  well  as  the  parents,  yea,  and  the  verj'  women  as  well 
as  the  men,  may  preach,  dispense  seals,  ordain,  admonish,  excom- 
municate, absolve  authoritatively;  (for  they  are  all  equally 
members  of  the  body,  one  as  well  as  another,  and  therefore,  as 
such,  have  all  alike  equal  share  in  the  keys  and  exercise  thereof:) 
viz.  they  that  are  not  gifted  for  these  offices,  shall  discharge  these 
offices  ;  they  that  are  not  called  nor  sent  oi'  God  to  officiate,  (for 
God  sends  not  all,)  shall  yet  officiate  in  the  name  of  Christ  witb- 
out  calling  or  sending,  contrary  to  Rom.  x..  Heb.  v.  4.  They 
that  want  the  common  use  of  reason  and  discretion  (as  children) 
shall  have  power  to  join  in  the  highest  acts  of  order  and  jurisdic- 
tion :  yea,  they  that  are  expressly  prohibited  >q>eakiMg  in  the 
churches,  as  the  women,  1  Cor.  xiv.,  1  Tim.  ii.,  shall  yet  have 
the  keys  of  the  kingdom  of  heaven  hung  at  their  girdles.  2.  Then 
the  Church  shall  be  the  steward  of  Christ,  and  dispenser  of  the 
mysteries  of  God  authoritatively  and  properly.  But  if  the  whole 
Church  be  the  dispenser  of  the  mysteries  of  God,  what  shsjl  be 
the  object  of  this  dispensation  ?  Not  the  Church,  for  according  to 
this  opinion  she  is  the  first  subject  dispensing  ;  therefore  it  must 
be  something  distinct  from  the  Church,  unto  which  the  Church 


OF  CHURCH  GOVERNMENT.  105 

dispenseth  ;  what  shall  this  be?  shall  it  be  another  collateral 
church?  then  particular  churches  collateral  may  take  pastoral 
care  one  of  another  reciprocally,  and  the  same  churches  be  both 
over  and  under  one  another ;  or  shall  it  be  those  that  are  without 
all  churches  ?  then  the  ordinances  of  the  gospel,  and  the  dispen- 
sation of  them,  were  not  principally  bestowed  upon  the  Church 
and  body  of  Christ  for  the  good  thereof,  (which  is  directly  repuij- 
nant  to  the  Scriptures,  Eph.  iv.  8,  11-13;)  but  rather  for  theni 
that  are  without.  How  shall  the  men,  who  maintain  the  princi- 
ples of  the  Independents,  clearly  help  themselves  out  of  these 
perplexing  absurdities  ? 

3.  Hereby  the  body  of  the  people  (as  Mr.  Bayly  well  observes 
in  his  Dissuasive,  chap.  ix.  page  187)  will  be  extremely  unfit- 
ted for,  and  unwarrantably  taken  ofl*  from  the  several  duties  that 
lie  upon  them  in  point  of  conscience  to  discharge  in  their  general 
and  particular  callings,  in  spiritual  and  secular  matters,  on  the 
Lord's  days  and  on  their  own  days.  For,  if  the  ecclesiastical 
power  be  in  all  the  people,  then  all  the  people  are  judges,  and  at 
least  have  a  negative  voice  in  all  church  matters.  They  cannot 
judge  in  any  cause  prudently  and  conscientiously,  till  they  have 
complete  knowledge  and  information  of  both  the  substantials  and 
circumstantials  of  all  those  cases  that  are  brought  before  them  ; 
they  must  not  judge  blindly,  or  by  an  implicit  faith,  &c.,  but  by 
their  own  light.  For  all  the  people  to  have  such  full  informa- 
tion and  knowledge  of  every  cause,  cannot  but  take  up  abun- 
dance of  time,  (many  of  the  people  being  slow  of  understanding 
and  extremely  disposed  to  puzzle,  distract,  and  confound  one  anoth- 
er in  any  business  to  be  transacted  in  common  by  them  all.)  If 
these  matters  of  discipline  be  managed  by  them  on  the  sabbath 
day  after  the  dispatch  of  other  public  ordinances,  ministry  of  the 
word,  prayer,  sacraments,  &c.,  what  time  can  remain  for  family 
duties  privately,  as  repeating  sermons,  and  meditating  upon  the 
word,  searching  tlic  Scriptures,  whether  things  preached  be  so  in- 
deed, reading  the  Scriptures,  catechizing  their  children  and  ser- 
vants, &c.?  and  how  will  the  life  of  religion  in  families,  yea,  and 
in  churclies  also,  languish,  if  these  family  exercises  be  not  con- 
scientiously upheld  ?  If  they  be  managed  on  the  week  days, 
how  can  all  the  people  spare  so  much  time,  as  still  to  be  present, 
when  perhaps  many  of  them  have  much  ado  all  the  week  long 
to  provide  food  and  raiment,  and  other  necessaries  for  their  fami- 
lies ?  and  "  if  any  provide  not  for  his  own,  and  specially  for  those 
of  his  own  house,  he  hath  denied  the  faith,  and  is  worse  than  an 
infidel,"  1  Tim.  v.  8.     Let  the  case  of  the  church  of  Arnheim* 

*  A  fliffcrencc  arose  betwixt  two  j:enlleineu  in  that  church  about  singing 
of  liynins :  the  second  gentleman  was  complained  of  to  the  church  by  the 


106  '-THE  DIVINE  RIGHT 

witness  the  mischief  and  absurdity  of  this  popular  government 
once  for  all. 

4.  Hereby,  finally,  the  community  of  the  faithful  (being  ac- 
counted the  proper  subject  of  the  power  of  the  keys)  have  au- 
thority and  power  not  only  to  elect,  but  also  to  ordain  their  own 
officers,  their  pastors  and  teachers.  And  this  they  of  the  inde- 
pendent judgment  plainly  confess  in  these  words  :*  Though  the 
office  of  a  pastor  in  general  be  immediately  from  Christ,  and  the 
authority  from  him  also,  yet  the  application  of  this  office,  and  of 
this  authority  to  this  elect  person,  is  by  the  church  ;  and  therefore 
the  church  hath  sufficient  and  just  warrant,  as  to  elect  and  call  a 
presbyter  unto  an  office,  so  to  ordain  him  to  it  by  imposition  of 
hands.  They  that  have  power  to  elect  a  king,  have  power  also 
to  depute  some  ia  their  name  to  set  the  crown  upon  his  head.  But 
for  the  whole  church  or  community  to  ordain  presbyters  by  impo- 
sition of  hands,  is  very  absurd.  For,  1.  Their  women  and  chil- 
dren, being  members  of  the  church  and  of  the  community,  may 
join  in  ordaining  presbyters  by  imposing  of  hands,  and  have  as 
great  an  influence  in  appointing  them  that  shall  actually  impose 
hands,  as  the  rest  of  the  church  members  have,  being  as  proper- 
ly members  as  they.  2.  Then  the  community,  that  generally  are 
unable  to  judge  of  the  fitness  and  sufficiency  of  presbyters  for  the 
pastoral  office,  in  point  of  necessary  gifts  of  learning,  &c.,  shall, 
withoutjudicious  satisfaction  herein  by  previous  examination,  ordain 
men  notwithstanding  to  the  highest  ordinary  office  in  the  church. 
How  ignorantly,  how  doubtfully,  how  irregularly,  how  unwar- 
rantably, let  the  reader  judge.     3.  Then  the  community  of  the 


first,  and  upon  hearing  of  the  whole  business,  and  all  the  words  that  passed 
between  them,  this  second  gentleman  was  censured  by  the  church,  and  Mr. 
Nye  charged  sin  upon  lihn  (that  was  the  phrase)  in  many  particulars,  and 
btill  at  the  end  of  every  churge  Mr.  Nye  repeated,  "  this  was  your  sin." 
After  this  censure,  so  solemnly  done,  the  gentleman  censured  brings  in  accu- 
Bations  against  Mr.  Nye,  in  several  articles,  charging  him  with  pride,  want 
of  charity,  &c.,  in  the  manner  of  the  censure  ;  and  this  being  brought  be- 
fore the  church,  continued  in  debate  about  half  a  year,  three  or  four  days  in 
a  week,  and  sometimes  more,  before  all  the  congregation.  Divers  of  the 
members  having  callings  to  follow,  they  desired  to  have  leave  to  be  absent. 
Mr.  Goodwui  oft  professed  publicly  upon  these  diftcrences.  If  this  were  their 
church  fellowship,  he  would  lay  down  his  elderphip  ;  and  nothing  was  more 
commonly  spoke  among  the  members,  than  that  certainly  for  matter  of  dis- 
cipline they  were  not  in  the  right  way,  for  that  there  was  no  way  of  bring- 
ing things  to  an  end.  At  last,  after  more  than  half  a  year's  debate,  not  be- 
ing able  to  bring  these  differences  to  an  end,  and  being  come  into  Eng- 
land, they  had  their  last  meeting  about  it,  to  agree  not  to  publish  it  abroad 
when  they  came  into  England,  &c.  Mr.  Edwards's  Antapolog.,  pp.  36,  37. 
*  Mr.  J.  Cotton,  in  his  Way  of  the  Churclies  of  Christ  in  New  England, 
chap.  ii.  sect.  7,  p.  43. 


OF  CHURCH  GOVERNMENT.  107 

faithful  may  assume  to  themselves  power  to  execute  this  ordinary 
act  of  ordination  of  officers,  without  all  precept  of  Christ  or  his 
apostles,  and  without  all  warrant  of  the  apostolical  churches." 
But  how  absurd  these  things  be,  each  moderate  capacity  may 
conceive.  Further  absurdities"  hereupon  are  declared  by  Mr. 
Bain,*  and  after  him  by  Mr.  Ball.f 

Whence  we  may  justly  conclude, 

Therefore  this  doctrine  or  opinion,  that  makes  the  whole  com- 
munity  or  body  of  the  church  to  be  the  first  subject  and  imme- 
diate receptacle  of  the  keys,  is  an  unsound  andi  unwarrantable 
opinion. 

The  middle-way  men,  (that  profess  to  go  between  the  authori- 
tative presbyterial,  and  the  rigid  Brownistical  way,)  seeing  these 
and  such  like  absurdities,  upon  which  the  Brovvnists  inevitably 
dash  themselves,  think  to  salve  all  by  their  new-coined  distinc- 
tion of  the  keys;  viz.   1.  There  is  a  key  of  faith  or  knowledge, 

*  Were  the  power  in  the  church,  the  church  should  not  only  call  them, 
but  make  them  out  of  virtue  and  power  received  into  herself ;  then  should 
the  church  have  a  true  lordlike  power  in  regard  of  her  ministers.  Besides, 
tliere  are  many  in  the  community  of  Christians  incapable  of  this  power 
regularly,  as  women  and  children.  Mr.  P.  Bain  in  his  Diocesan's  Trial, 
quest.  3,  conclus.  3,  page  84,  printed  1621. 

t  If  spiritual  and  ecclesiastical  power  be  in  the  church  or  community  of 
the  faithful,  the  church  doth  not  only  call,  but  make  officers  out  of  virtue  and 
power  received  into  herself,  and  then  should  the  church  have  a  true  lordlike 
power  in  regard  of  her  ministers.  For,  as  he  that  will  derive  authority  to 
the  church,  maketh  himself  lord  of  the  church,  so,  if  the  church  derive  au- 
thority to  the  ministers  of  Christ,  she  maketh  herself  lady  or  mistress  over 
them,  in  the  exercise  of  that  lordlike  authority  ;  for,  as  all  men  know,  it  is 
the  property  of  the  lord  and  master  to  impart  authority.  Did  the  church 
give  power  to  the  pastors  and  teachers,  she  might  make  the  sacrament  and 
preaching  which  one  dotli  in  order,  no  sacrament,  no  preaching  ;  for  it  is  the 
order  instituted  of  God  that  giveth  being  and  eificacy  to  these  ordinances  ; 
and  if  the  power  of  ruling,  feeding,  and  dispensing  the  holy  things  of  God 
do  reside  in  the  faithful,  the  word  and  sacrament,  in  respect  of  dispensation 
and  efficacy,  shall  depend  upon  the  order  and  institution  of  the  society.  If 
the  power  of  the  keys  be  derived  from  the  community  of  the  faithful,  then 
are  all  officers  immediately  and  formally  servants  to  the  church,  and  must 
do  every  thing  in  the  name  of  the  church,  rule,  feed,  bind,  loose,  remit,  and 
retain  sins,  preach  and  administer  the  sacraments ;  then  they  must  perform 
their  office  according  to  the  direction  of  the  church,  more  or  less,  seldom  or 
frequent,  remiss  or  diligent  ;  for  from  whom  are  they  to  receive  direction 
how  to  carry  themselves  in  their  offices,  but  from  him  or  them  of  whom 
they  receive  their  office,  whose  work  they  are  to  do,  and  from  whom  they 
must  expect  reward  ?  If  their  office  and  power  be  of  God  innnediately,  they 
must  do  the  duties  of  their  place  according  to  his  designment,  and  unto  Imn 
they  must  give  account ;  but  if  their  power  and  function  be  from  the  church, 
the  church  must  give  account  to  God,  and  the  officers  to'  the  church,  whom 
she  doth  take  to  be  her  helpers,  &-c.  Mr.  John  Ball,  in  his  Trial  of  th© 
grounds  tending  to  separation,  cliap.  xii.  pages  252,  253,  &.c. 


108  THE  DrVX\E  RIGHT 

Luke  xi.  52.  The  first  subject  of  this  key  is  every  believer, 
whether  joined  to  any  particular  church  or  not.  2.  There  is  a 
.key  of  order,  Col.  ii.  5,  which  is  either,  1.  A  key  of  interest, 
power,  or  liberty,  Gal.  v.  13,  which  key  is  of  a  more  large  na- 
ture ;  2.  A  key  of  rule  and  authority,  which  is  of  more  strict  na- 
ture. Matt.  xvi.  19,  John  xx.  23.  Hence,  upon  this  distinction 
premised,  they  thus  infer,  1.  A  particular  congregation  of  saints 
is  the  first  subject  of  all  the  church  offices  with  all  their  spiritual 
gifts  and  power,  1  Cor.  iii.  22.  2.  The  apostles  of  Christ  were 
the  first  subject  of  apostolical  power.  3.  The  brethren  of  a  par- 
ticular congregation  are  the  first  subjects  of  church  liberty. 
4.  The  elders  of  a  particular  church  are  the  first  subjects  of  church 
authority.  5.  Both  the  elders  and  brethren,  walking  and  joining 
together  in  truth  and  peace,  are  the  first  subjects  of  all  church 
power  needful  to  be  exercised  in  their  own  body. 

Answer.  A  rotten  foundation,  and  a  tottering  superstructioo, 
which  tumbles  down  upon  the  builders'  own  heads :  for, 

1.  This  distribution  of  the  keys  is  infirm  in  divers  respects: 
e.  g.  1.  In  that  the  key  of  knowledge  (as  it  stands  here  distinguish- 
ed from  the  key  of  order,  comprehending  the  key  of  power  and 
authority)  is  left  utterly  devoid  of  all  power.  Now  no  key  of 
the  kingdom  of  heaven  is  to  be  left  without  all  power.  Indepen- 
dents themselves  being  judges.  2.  In  that  the  key  of  power  Is 
left  as  utterly  void  of  all  authority,  (being  contradistinguLshed 
from  the  key  of  authority,)  as  the  key  of  knowledge  is  left  void 
of  power.  Now,  power  and  authority,  in  matters  of  government, 
seem  to  be  both  one  ;  and  the  word  in  the  original  signifies  the 
one  as  well  as  the  other.  3.  The  key  of  liberty  or  interest  Ls  a 
new  key,  lately  forged  by  some  new  locksmiths  in  Separation- 
shop,  to  be  a  pick-lock  of  the  power  of  church  officers,  and  to 
open  the  door  for  popular  government ;  no  ordinance  of  Christ, 
but  a  mere  human  invention,  (as  will  after  appear  upon  examina- 
tion of  that  scripture  upon  which  it  is  grounded,)  and  therefore 
this  limb  of  the  distribution  is  redundant,  a  superfluous  excres- 
cence. 4.  The  texts  of  Scripture  upon  which  this  distribution 
of  the  keys  is  grounded;  are  divers  of  them  abused,  or  at  least 
grossly  mistaken  ;  for,  Luke  xi.  .52,  key  of  knowledge  is  inter- 
preted only  the  key  of  saving  faith.  But  knowledge,  in  strict 
speaking,  is  one  thing,  and  faith  another  ;  there  may  be  knowl- 
edge where  there  is  no  faith  ;  and  knowledore,  in  a  sort,  is  a  key 
to  faith,  as  the  inlet  thereof.  And  the  key  of  knowledge,  viz. 
true  doctrine  and  pure  preaching  of  the  word,  is  a  distinct  thing 
from  knowledge  itself.  This  key  the  lawyers  had  taken  away 
by  not  interpreting,  or  misinterpreting  of  the  law  ;  but  they  could 
not  take  away  the  people's  faith,  or  knowledge  itself.     Touching 


OF  CHURCH  GOVERNMENT.  109 

Col.  ii.  5,  6,  your  order,  it  will  be  hard  to  prove  this  was  only  or 
chiefly  intended  of  the  keys  delivered  to  Peter  :  doth  it  not  rather 
denote  the  people's  moral  orderly  walking,  according  to  the  rule 
of  faith  and  life,  as  in  other  duties,  so  in  submitting  themselves  to 
Christ's  order  of  government,  as  is  elsewhere  required,  FJeb.  xiii. 
17  ?  And  as  for  Gal.  v.  13,  produced  to  prove  the  key  of  liber- 
ty,  Brethren,  you  have  been  called  unto  Uherty,  there  is  too  much 
liberty  taken  in  wresting  this  text ;  for  the  apostle  here  speaks 
not  of  liberty  as  a  church  power,  of  choosing  officers,  joining  in 
censures,  &c.,  but  as  a  gospel  privilege,  consisting  in  freedom 
from  the  ceremonial  law,  that  yoke  of  bondage,  which  false 
teachers  would  have  imposed  upon  them,  after  Christ  had  broken 
it  off;  as  will  further  appear,  if  you  please  witli  this  text  to 
compare  Gal.  v.  1,  11,  15,  16,  and  \yell  consider  the  current  of 
tlie  whole  context. 

2.  The  inferences  upon  this  distribution  of  the  keys  premised, 
are  very  strange  and  untheological.  For  it  may  be  accepted  in 
general,  that  it  is  a  groundless  fancy  to  make  several  first  sub- 
jects of  the  keys,  according  to  the  several  distributions  of  the 
keys  ;  for,  had  all  the  members  of  the  distribution  been  good,  yet 
this  inference  thereupon  is  naught,  inasmuch  as  the  Scripture 
tells  us  plainly,  that  all  the  keys  together  and  at  once  were  prom- 
ised to  Peter,  Matt.  xvi.  19,  and  given  to  the  apostles,  Matt,  xviii. 
18,  19,  with  xxviii.  18-20,  and  John  xx.  21-23  ;  so  that  origi- 
nally the  apostles  and  their  successors  were  the  only  first  subject 
and  immediate  receptacle  of  all  the  keys  from  Christ.  And  though 
since,  for  assistance  and  ease  of  the  pastor,  they  are  divided  into 
more  hands — viz.  of  the  ruling  elder,  Rom.  xii.  8  ;  1  Cor.  xii.  28  ; 
1  Tim.  v.  17 — yet  originally  the  subject  was  but  one.  Further, 
here  is  just  ground  for  many  particular  exceptions  :  as,  1.  That 
every  believer,  whether  joined  to  any  particular  church  or  not,  is 
made  the  first  subject  of  the  key  of  knowledge,  which  seems  to 
be  extremely  absurd  :  for  then  every  particular  believer,  gifted 
or  ungifted,  strong  or  weak,  man,  woman,  or  child,  hath  power  to 
preach,  (taking  the  key  of  knowledge  here  for  the  key  of  doctrine, 
as  it  ought  to  be  taken,  or  else  it  is  no  ecclesiastical  key  at  all,) 
which  is  one  of  the  highest  offices,  and  which  the  great  apostle 
said,  "  Who  is  sufficient  for  these  things  ?"  2  Cor.  ii,  16.  How 
unscriptural  and  irrational  this  is,  all  may  judge.  Then  also 
some  of  the  keys  may  be  committed  to  such  as  are  without  the 
Church.  Then  finally,  it  is  possible  to  be  a  believer,  and  yet  in 
no  visible  church  ;  (for  Independents  hold  there  is  no  church  but 
a  particular  congregation,  which  is  their  only  church  :)  but  a 
man  is  no  sooner  a  true  believer,  but  he  is  a  member  of  the  invis- 
ible Church  ;  he  is  no  sooner  a  professed  believer,  but  he  is  a 
10 


X 10  THE  DIVINE  EIGHT 

member  of  the  general  visible  Church,  though  he  be  joined  to  no 
particular  congregation.  2.  That  a  particular  congregation  of 
saints  is  made  the  first  subject  of  all  the  church  offices,  with  all 
their  spiritual  gifts  and  power,  1  Cor.  iii.  22.  But  is  the  word 
subject  used  here  properly,  for  the  first  subject  recipient  of  all 
church  offices,  with  all  their  gifts  and  power  ?  Then  the  congre- 
gation of  saints  are  either  officers  themselves  formally,  and  can 
execute  the  function  of  all  sorts  of  officers,  and  have  all  gifts  to 
that  end  ;  what  need  then  is  there  of  any  select  officers  ?  for 
they  can  make  officers  virtually,  and  furnish  those  officers  with 
gifts  and  power  to  that  end  ;  but  who  gave  them  any  such  author- 
ity ?  Or  what  apostolical  church  ever  assumed  to  themselves  any 
such  thing  ?  Officers,  not  churches,  are  the  flrat  subject  of  such 
gifts  and  power.  Is  the  word  subject  here  used  improperly,  for 
object,  whose  good  all  offices  with  their  gifts  and  power  are  given? 
Then  not  any  particular  congregation,  but  the  whole  general 
visible  Church  is  the  object  for  which  all  offices  and  officers  with 
their  gifts  and  power  are  primarily  given,  1  Cor.  xii.  28 ;  Eph. 
iv.  8,  11,  12.  As  for  that  place,  1  Cor.  iii.  22,  '<  All  is  yours," 
&c.,  it  points  not  out  the  particular  privilege  of  any  one  single 
congregation,  (nor  was  the  church  of  Corinth  such,  but  presbyte- 
rial,  see  chap.  XIII.,)  but  the  general  privilege  of  all  true  saints, 
and  of  the  invisible  mystical  Church  :  for  were  Paul  and  Cephas 
apostles  given  peculiarly  to  the  church  of  Corinth  only?  Or  was 
the  world,  life.,  death,  things  present  and  to  come,  given  to  the 
wicked  in  the  church  of  Corinth  ?  3.  That  the  apostles  are  made 
the  first  subject  of  all  apostolical  power.  But  then,  how  doth  this 
contradict  the  former  assertion,  that  a  particular  congregation  in 
the  first  subject  of  all  offices  with  their  gifts  and  power  ?  Are 
there  two  first  subjects  of  the  same  adjuncts  ?  Or  is  apostleship 
no  office  ?  Are  apostolical  gifts  no  gifts,  or  power  no  power  ?  or 
have  apostles  all  from  the  Church  ?  Doubtless  apostles  were  be- 
fore all  Christian  churches,  and  had  the  keys  given  them  before 
the  churches  had  their  being.  4.  That  the  brethren  of  a  partic- 
ular congregation  are  made  the  first  subjects  of  church  liberty. 
But,  if  that  liberty  be  power  and  authority,  then  this  evidently 
contradicts  the  former,  that  a  particular  congregation  is  the  first 
subject  of  all  offices  and  [iower ;  for  brethren  here  are  distinct 
from  elders,  and  lx)th  do  but  make  up  a  particular  congregation. 
If  liberty  here  be  not  power,  then  it  is  none  of  Christ's  keys,  but 
a  new  forged  pick-lock.  5.  That  the  elders  of  a  particular  church 
are  made  the  first  subject  of  church  authority  ;  but  then  here  is  a 
contradiction  to  the  former  position,  that  made  the  particular  con- 
gregation the  first  subject  of  all  power.  And  though  apostles 
and  elders  be  the  first  subject  of  authority,  yet,  when  the  keys 


OF  CHURCH  GOVERNMENT.  HI 

were  first  committed  to  them,  they  were  not  in  relation  to  any- 
particular  church,  but  to  the  general.  6.  Finally,  that  both  el- 
ders and  brethren,  walking  and  joining  together  in  truth  and 
j)eace,  are  the  first  subjects  of  all  church  power,  is  liable  also 
to  exception.  For  this  joins  the  brethren  (who  indeed  have  no 
authoritative  power  at  all)  with  the  elders,  ag  the  joint  subject 
of  all  power.  And  this  but  allowed  to  them  walking  and  joining 
together  in  truth  and  peace  :  but  what  if  the  major  part  of  the 
Church  prove  heretical,  and  so  walk  not  in  truth  ;  or  schismati- 
cal,  and  so  walk  not  in  peace,  shall  the  elders  and  the  non- 
offending  party  lose  all  their  power  ?  Where  then  shall  that  inde- 
pendent church  find  healing  ?  for  appeals  to  presbyteries  and 
synods  are  counted  apocryphal  by  them.  But  enough  hath  been 
said  to  detect  the  vanity  of  these  new  dreams  and  notions  ;  it  is 
a  bad  sore  that  must  be  wrapped  in  so  many  clouts.* 


CHAPTER  XL 

Of  the  proper  Receptacle,  or  immediate  subject  of  the  Power  of 
Church  Government :  affirmatively,  what  it  is,  viz.  Christ's  own 
Officers. 

Thus  the  proper  receptacle  or  subject  of  ecclesiastical  power 
liath  been  considered  negatively,  what  it  is  not,  viz :  not  the  po- 
litical magistrate,  nor  yet  the  community  of  the  faithful,  or  body 
of  the  people,  with  or  without  their  eldership.  Now  this  recep- 
tacle of  power  comes  to  be  evidenced  affirmatively,  what  it  is,  viz. 
(according  to  the  express  words  of  the  description  of  government,) 
Christ's  own  officers.  This  is  the  last  branch  of  the  description, 
the  divine  right  whereof  remains  to  be  cleared  ;  which  may  most 
satisfactorily  be  done  by  evidencing  these  three  things,  viz:  1. 
That  Jesus  Christ  our  Mediator  hath  certain  peculiar  churcii 
guides  and  ofiicers  which  he  hath  erected  in  his  Church.  2.  That 
Jesus  Christ  our  Mediator  hath  especially  intrusted  his  own  offi- 
cers  with  the  government  of  his  Church.  3.  How,  or  in  what 
sense  the  ruling  officers  are  intrusted  with  this  government,  seve- 
rally or  jointly  ? 

*  See  VindicioD  Clavium,  judiciously  unmasking  these  new  notions. 


I 


112  THE  DIVIXE  RIGHT 


SECTION    I. 

1.   Of  the  Divine   Ri^ht  of  Christ's  Church  Officers^  viz.  Pastors 
and  Teachers,  with  Ruling  Elders. 

Touching  the  first,  that  Christ  hath  certain  peculiar  church 
guides  and  officers,  which  he  hath  erected  in  his  Church.  Take 
it  thus  : 

Jesus  Christ  our  Mediator  hath  ordained  and  set  in  his  Church 
(besides  the  apostles  and  other  extraordinary-  officers  that  are  now 
ceased)  pastors  and  teachers,  as  also  ruling  elders,  as  the  sub- 
ject of  the  keys  for  all  ordinary  ecclesiastical  administrations. 
The  divine  right  of  these  ordinary  church  officers  may  appear 
as  followeth  : 

I.  Pastors  and  teachers  are  the  ordinance  of  Jesus  Christ. 
This  is  generally  granted  on  all  sides;  and  therefore  these  few 
particulars  may  suffice  for  the  demonstration  of  it,  viz : 

1.  They  are  enumerated  in  the  list  or  catalogue  of  those 
church  officers  which  are  of  divine  institution.  "God  hath  set" 
(or  put,  constituted)  *•  some  in  the  Church,  first,  apostles;  second- 
arily, prophets  ;  thirdly,  teachers."  1  Cor.  xii.  2B.  These  are 
some  of  the  triumphant  gifts  and  trophies  of  Christ's  ascension : 
"  Ascending  up  on  high,  he  led  captivity  captive,  and  gave  gifts 
to  men  :  and  he  gave  some  apostles,  and  some  prophets,  and  some 
evangelists,  and  some  pastors  and  teachers,''  Eph.  iv.  8,  11. 
Thus  in  that  exact  roll  of  ordinan,'  officers  :  "  Having,  therefore, 
gifts  different  according  to  the  grace  given  unto  us ;  whether 
prophecy,  let  us  prophesy  according  to  the  proportion  of  faith  ;  or 
ministr\',  let  us  wait  on  our  ministry  ;"  (here  is  the  general 
distribution  of  all  ordinary  officers  under  two  heads,  prophecy  and 
ministry  :)  "  or  he  that  teacheth,  on  teaching  ;  or  he  that  exhorl- 
eth,  on  exhortation,''  (here  is  the  teacher  and  the  pastor,  that 
come  under  the  first  head  of  prophecy.)  Rom.  xii.  6—8.  '*  Take 
heed  to  yourselves,  and  to  all  the  flock,  over  which  the  Holy 
Ghost  hath  made''  (or  set)  "  you  overseers,"  Acts  xx.  28.  Note — 
God  hath  set  in  the  Church  ;  Christ  hath  given  for  his  body  ;  the 
Holy  Ghost  hath  made  overseers  over  the  flock,  these  pastors  and 
teachers :  and  are  not  pastors  and  teachers  church  officers  by 
divine  right,  having  the  authority  of  God,  Christ,  and  of  the  Holv 
Ghost  ? 

2.  They  are  to  be  thus  and  thus  qualified  according  lo  divine 
direction.  The  qualifications  of  these  pastors  and  teachers,  (called 
picesbyters  and  overseers.)  see  in  1  Tim.  iii.  2—8,  *'  An  overseer,'* 
or  bishop,  "  must  be  blameless,"  &c.  ;  and  Tit.  i.  5-10,  "  To  or- 
dain presbyters,"  or  elders, "  in  every  city — If  any  be  blameless," 


OF  CHURCH  GOVERInMENT.  ji3 

&c.    Now,  where  God  lays  down  qualifications  for  pastors  and 
teachers,  there  he  approves  such  officers  to  be  his  own  ordinance. 

3.  They  have  manifold  church  employments  committed  to  them 
from  Christ,  as  ministers  of  Christ  and  stewards  of  the  mysteries 
of  God,  (1  Cor.  iv.  1,  2,)  they  being  intrusted  in  whole  or  in  part 
with  the  managing  of  most  if  not  all  the  ordinances  forementioned 
in  part  ?,  chap.  VII.,  as  there  by  the  texts  alleged  is  evident. 
Matters  of  order  and  special  office  are  committed  to  them  only  di- 
visivi  :  matters  of  jurisdiction  are  committed  to  them  with  ruling 
elders  conjunctim.  If  Christ  hath  intrusted  them  thus  with  church 
ordinances,  and  the  dispensing  of  them,  sure  they  are  Christ's 
church  officers. 

4.  The  very  names  and  titles  given  them  in  Scripture  proclaim 
them  to  be  Christ's  own  ordinance  ;  among  many  take  these  : 
"Ministers  of  Christ,"  1  Cor.  iv.  1;  "Stewards  of  the  mysteries 
of  God,"  1  Cor.  iv.  1 ;  "  Ambassadors  for  Christ,"  2  Cor.  v.  20  ; 
"  Laborers  thrust  forth  into  his  harvest  by  the  Lord  of  the  har- 
vest," Matt.  ix.  38;  "Ruling  oyer  you  in  the  Lord,"*  1  Thess. 
V.  12. 

5.  The  Lord  Christ  charges  their  flock  and  people  with  many 
duties  to  be  performed  to  their  pastors  and  teachers,  because  of 
their  office  ;  as  to  know  them,  love  them,  obey  them,  submit  un- 
to  them,  honor  them,  maintain  them,  &c.,  which  he  would  not  do 
were  they  not  his  own  ordinance.  "  But  we  beseech  you,  brethren, 
to  know  them  that  labor  among  you,  and  rule  over  you  in  the 
Lord,  and  esteem  them  very  highly  in  love  for  their  work's  sake," 
1  Thess.  v.  12,  13.  "Obey  your  rulers,  and  submit;  for  they 
watch  for  your  souls  as  those  that  must  give  an  account,"  Heb. 
xiii.  17.  "The  elders  that  rule  well  count  worthy  of  double 
honor ;  especially  them  that  labor  in  the  word  and  doctrine  ;  for 
the  Scripture  saitli,  Thou  shalt  not.  muzzle  the  mouth  of  the  ox 
that  treadeth  out  the  corn,  and  the  laborer  is  worthy  of  his  hire," 
1  Tim.  V.  17,  18  ;  compared  with  1  Cor.  ix.  6-15.  "  Let  liim 
that  is  catechized,  communicate  to  him  thatcatechizeth  him  in  all 
good  things,"  Gal.  vi.  6-8. 

Thus  much  for  the  present  may  suffice  to  have  been  spoken 
touching  the  divine  right  of  pastors  and  teachers,  tiie  ordinary 
standing  ministers  of  Christ  under  the  New  Testament.  But  for- 
asmuch as  we  observe  that  in  these  days  some  rigid  Erastiansanji 
Seekers  oppose  and  deny  the  very  office  of  the  ministry  now  un- 
der the  gospel,  and  others  profess  that  the  ministrj^of  the  church 

*  Here  understand  by  this  phrase,  {over  you  in  the  Lord,)  viz  :  Not  only 
in  the  fear   of  the  Lord,  nor  only  in  those  things  that  appertain  to  God's 
worship,  but  also  according  to  the  will,  and  by  the  authority  of  the  Lord 
Christ  derived  to  them. 
10* 


114  THE  DIVINE  KlGllT 

of  England  is  false  and  antichristian  ;  we  intend,  (by  God*s  assist- 
ance.) as  soon  as  we  can  rid  our  hands  from  other  pressing  em- 
ployments,  to  endeavor  the  asserting  and  vindicating  of  the  divine 
right  of  the  ministers  of  the  New  Testament  in  general,  and  of  the 
truth  of  tlie  ministry  of  the  church  of  England  in  particular. 

II.  Ruling  elders,  distinct  from  all  preaching  elders  and  dea- 
cons, are  a  divine  ordinance  in  the  Church  of  God  now  under  the 
New  Testament. 

The  divine  right  of  this  church  officer,  the  mere  ruling  elder, 
is  much  questioned  and  doubted  by  some,  because  they  find  not 
the  Scriptures  speaking  so  fully  and  clearly  of  the  ruling  elder 
as  of  the  preaching  elder  and  of  the  deacon.  By  others  it  is  flatly 
denied  and  opposed,  as  by  divers  that  adhere  too  tenaciously  to  the 
Era.stian  and  prelatical  principles  :  who  yet  are  willing  to  account 
the  assistance  of  the  ruling  elder  in  matter  of  church  government 
to  be  a  very  prudential  way.  But  if  mere  prudence  be  counted 
once  a  sufficient  foundation  for  a  distinct  kind  of  church  officer, 
we  shall  open  a  door  for  invention  of  church  officers  at  pleasure ; 
then  w  elcome  commissioners  and  committee  men,  6cc. ;  yea,  then 
let  us  return  to  the  vomit,  and  resume  prelates,  deans,  archdea- 
cons, chancellors,  officials,  (Sec,  for  church  officers.  And  where 
shall  we  stop  ?  who  but  Christ  Jesus  himself  can  establish  new 
officers  in  his  church  ?  Is  it  not  the  fruit  of  his  ascension,  &c.  ? 
Eph.  iv.  7,  11,  12.  Certainly  if  the  Scriptures  lay  not  before  us 
grounds  more  than  prudential  for  the  ruling  elder,  it  were  better 
never  to  have  mere  ruling  elders  in  the  church.  Both  the  Pres- 
byterians and  Independents*  acknowledge  the  divine  right  of  the 
ruling  elder.  For  satisfaction  of  doubting  unprejudiced  minds, 
(to  omit  divers  considerations  that  might  be  produced,)  the  divine 
right  of  the  ruling  elder  may  be  evinced  by  these  ensuing  argu- 
ments. . 

Argurn.  I.  The  first  argument  for  the  divine  right  of  the  ruling 
elder  in  the  Church  of  Christ,  shall  be  drawn  from  Rom.  xii.  6-8: 
"  Having,  then,  gifts  diflfering  according  to  the  grace  that  is  given 
to  us,  whether  prophecy,  let  us  prophesy  according  to  the  propor- 
tion of  faith  ;  or  ministry,  let  us  wait  on  our  ministering ;  or  he 
that  teacheth,  on  teaching;  or  he  that  exhorteth,  on  exhortation  ; 
he  that  giveth,  let  him  do  it  with  simplicity ;  he  that  ruleth,  with 
diligence,"  &c.  Let  the  scope  and  context  of  this  chapter  be  a 
little  viewed,  and  it  will  make  way  for  the  more  clear  arguing 
from  this  pla<^.     Briefly  thus :  The  apostle  having  finished  the 


»  See  the  Apologetical  narration  by  the  five  Independents,  page  8 ;  and 
Mr.  Jo.  Cotton,  at  large,  asserts  the  divine  institution  of  the  mJing  elder. 
Way  of  the  Churches  of  Christ,  Slc^  chap.  2,  sect.  2,  page  13-35. 


OF  CHURCH  GOVERNMENT. 


115 


principal  part  of  his  epistle,  which  was  problematical,  wherein  lie 
disputed — 1.  About  justification,  chap,   i.-vi.;  2.  Sanctification, 
chap.  vi.  7,  8  ;  and,  3.  Predestination,  chap.  ix.  10,  11,  he  comes 
to  the  next  branch,  which  is  more  practical,  about  good  works, 
chap,  xii.-xvi.     This  twelfth  chapter  is  wholly  in  the"  way  of  ex- 
hortation,  and  he  herein  exhorts  to  divers  duties.   1.  More  gener- 
ally that  we  should  even  consecrate  ourselves  wholly  to  the  ser- 
vice of  God,  ver.  1  ;   that  we  should  not  conform  to  the  world,  ver. 
2.     More  specially  he  descends  to  particular  duties,  which  are  of 
two  sorts,  viz  :  1.  Such  as  concern  ecclesiastical  officers  as  offi- 
cers, ver.  3-9 ;  2.  Such  as  concern  all  Christians  in  common  as 
Christians,  both  towards  one  another  and  towards  their  very  ene- 
mies, verse  9,  to  the  end  of  the  chapter.     Touching  ecclesiastical 
officers,  the  apostle's  evident  scope  is  to  urge  them  not  to  be  proud 
of  their  spiritual  gifts,  (which  in  those  days  abounded,)  but  to 
think  soberly,  self-denyingly  of  themselves,' and  to  use  all  their 
gifts  well.  This  he  presseth  upon  them,  1.  From  the  nature  of  the 
Church,  which  is  as  a  natural  organical  body,  wherein  are  many 
members,  having  their  several  offices  for  the  good  of  the  Avhole 
body ;  so  the  members  of  Christ's  body  being  many,  have  their 
several  gifts  and  offices  for  the  good  of  the  whole,  that  the  superi- 
or should  not  despise  the  inferior,  nor  the  inferior  envy  their  supe- 
rior, ver.  3-5.     2.  From  the  distribution  or  enumeration  of  the 
several  kinds  of  ordinary  standing  officers  in  this  organical  body, 
the  Church,  who  are  severally  exhorted  duly  to  discharge  those 
duties  that  are  specially  required  of  them  in  their  several  func- 
tions, ver.  6-8.     These  officers  are  reduced  first  to  two  general 
heads,  viz :  Prophecy  (understand  not  the  extraordinary  gift  of 
foretelling  future  things,  &c.,  but  the  ordinary,  in  the  right  un- 
derstanding and  interpreting  of  Scripture)  and  ministry  ;  and  the 
general  duties  thereof  are  annexed,  ver.  6,  7.     Then  these  gen- 
erals are  subdivided  into  the  special  offices  contained  under  them, 
the   special  duty  of  every  officer  being  severally  pressed  upon 
them.     Under  prophecy  are  contained,  1.  He  that  teacheih,  i.  e., 
the  doctor  or  teg,cher ;  2.  He  that  exhorieth,  i.  e.,  the  pastor,  ver. 
7,  8.     Under  ministry  are  comprised,  1.  He  tkat  giveth,  i.  e.,  the 
deacon  ;  2.  He  that  rn/eth,  i.  e.,  the  ruling  elder.     The  current 
of  our  best  interpreters  to  this  effect  resolve  this  context.     So  that 
here  we  have  a  very  excellent  and  perfect  enumeration  of  all  the 
ordinary  standing  officers  in  the  Church  of  Christ  distinctly  laid 
do\yn.     This  premised,  the  argument  for  the  divine  right  of  the 
ruling  elder  may  be  thus  propounded  : 

Major.  Whatsoever  members  of  Christ's  organical  body  have 
an  ordinary  office  of  ruling  therein  given  them  of  God,  distinct 
from  all  other  ordinary  standing  officers  in  the  church,  toirether 


115  THE  DIVINE  RIG|IT 

with  directions  from  God  how  they  are  to  rule ;  they  are  the  ruling 

elders  we  seek,  and  that  by  divine  right. 

Minor,  liijt  lui  thai  ruklh,  mentioned  in  Rom.  xii.  8,  is  a  mem- 
ber of  Christ's  organical  Ixjdy,  having  an  ordinary  oflice  of  ruling 
therein  given  him  of  G^xl,  distinct  from  all  other  standing  oflTicera 
in  the  church,  together  with  direction  how  he  is  to  rule. 

Conclwri/m.  Therefore  he  that  ruleth,  mentioned  in  Rom.  xii.  8, 
is  the  ruling  elder  we  seek,  and  that  hy  divine  right. 

The  major  proposition  is  clear.  For  in  the  particulars  of  it, 
well  compared  together,  are  observable  both  a  plain  delineation 
or  description  of  the  ruling  elder's  office  ;  and  al.so  a  firm  founda- 
tion for  the  divine  right  of  that  office.  The  ruling  elder's  office 
is  described  and  delineated  by  these  several  clauses,  which  set  out 
so  many  requisit^iS  for  the  making  up  of  a  ruling  elder,  viz:  1, 
He  must  be  a  member  of  Christ's  organical  Ixxjy.  Such  as  are 
without,  pagana,  heathens,  infidels,  &c.,  out  of  the  Church,  they 
are  not  fit  objects  for  church  government,  to  have  it  exercised  by 
the  Church  upon  them;  the  Church  only  judges  ihern  that  are 
within,  (1  Cor.  v.  1^,  13,)  much  less  can  they  be  fit  subjects  of 
church  government  to  exercise  it  themselves  within  the  Church. 
How  shall  they  be  officers  in  the  Church  that  are  not  so  much  as 
members  of  the  Church  ?  liesides,  such  as  are  only  meml>ers  of 
the  invisible  borjy  of  Christ,  as  the  glorified  saints  in  heaven,  they 
cannot  be  officers  in  the  Church  ;  for  not  the  Church  invisible, 
hut  only  the  Church  or  WJy  of  Christ  visible  is  organical.  So 
that  every  church  officer  must  first  be  a  Church  member,  a  mem- 
ber of  the  visible  organical  UAy :  consequently  a  ruling  elder 
must  be  such  a  member.  2.  He  must  have  an  office  of  ruling  in 
this  lx;dy  of  Christ.  Membership  is  n6t  enough,  unless  that  power 
of  rule  be  superadded  thereto  ;  for  the  whole  office  of  the  ruling 
elder  is  contained  in  the  matter  of  rule  ;  take  away  rule,  you  de- 
stroy the  very  office.  Now,  rule  belongs  not  to  every  member: 
"Salute  all  them  that  have  the  rule  over  you,  and  all  tlie  saints," 
Heb.  xiii.  24,  where  rulers  and  saintij  are  made  contradislinct  to 
one  another.  In  the  Ijody  natural  all  the  members  are  not  eyes, 
hands,  &c.,  governing  the  body,  some  are  rather  governed] ;  so  in 
the  body  of  Christ,  1  Cor.  xii.  3.  This  his  office  of  ruling  must 
be  an  ordinary  office ;  apr>stles  had  some  jiower  that  was  extra- 
ordinary, as  their  apostleship  was  extraordinary  ;  but  when  we 
seek  for  this  ruling  elder,  we  seek  for  a  fixed,  standing,  ordinary 
officer  ruling  in  the  church.  4.  All  tliat  is  not  enough,  that  he 
be  a  member  of  the  church,  that  he  have  an  office  of  rule  in  the 
church,  and  that  office  also  be  ordinary  ;  but  besides  all  these  it 
is  necessary  that  he  be  alsf>  distinct  from  all  other  standing  offi- 
cers in  the  church,  viz.  from  pastors,  teachers,  deacons;  else  all 


OF  CHURCH  COVERNJlENT.  j,. 

nntnfTf  n"  ""'  "'^h  "P  ^  P'^'^""^'-  ^'""i  "f  Officer,  if  in  all 
points  he  fully  agree  vvuh  any  of  the  said  three.  But  if  there  ca 
b  found  such  an  officer  in  whon,  all  these  four  requisites  TomTel 
VIZ  1  hat  1  Is  a  member  of  Christ's  organical  body;  2  Hatl 
an  office  of  rule  therein  ;  3.  That  office  is  ordinary  ;  and  4  Tha 
odmary  office  IS  distinct  from  all  other  ordinary  sLdi"'office,n 
the  church  ;  th,s  must  unavoidably  be  that  verv  ruling  elder  whcK 

Z'eTZlt.J]  ''".  ','  "  '■''"'"''  ">^'  '"  'his  pro  olh    n 
neie  is  a  plain  and  clear  dehneation  of  the  rulino-  elder's  office 

hZ'o" tl^rj  "'ri'  '"-'-g  ;'-  fo-da-ion-  for  The  dt,^" 
light  ot  ths  office  ;  it  also  is  notably  expressed  in  the  same  nm 
position  whie  it  presupposeth,  1.  That  God  is  tlVgler  of  ^hh 
office ;  2.  That  God  is  the  guider  of  this  office.  Fo?  whatsoerer 
office  or  officer  God  gives  for  his  Church,  and  having  gh  en  ft 
guides  and  directs  ,0  the  right  discharge  thereof,  that  mu^'st  needs 

s  firmT„"d%"!  'n^^??'  '']'  -"'-''-'-"•    '^^u's  this  proposition 
IS  nrni  and  cogent.     Now  let  us  assume  : 

l,e,  ofPh  ^'^'  '"  """■ "'!"'''  mentioned  in  Rom.  xii.  8,  is  a  mem- 
be.  of  Christ's  organical  body,  having  an  ordinary  office  of  r^ 
■ng  therein  given  him  of  God,  distinct  from  all  other  ordnarv 
ltvti°fo  ^fe!"  ''^  ''""'''  '"''''''  """^  direCioii'f^lnrS 

of '!i!e?''""''"'T  u',"\"°'"  P™P»si'io"  (wbereon  the  main  stress 
"his  con'ir'         '^  '"^  ""^  ""  "'"^  ''"'""'^  ''y  P"'«'  fr°" 

1  ^'hf%  "''f'  l"n,  """?''",'■  °^  ^'"■'^''«  '"■g''"i'=«l  body.  For, 
1.  The  Church  of  Christ  is  here  compared  to  a  body.  We  lei,^ 
many  are  me  body  in  Christ,  ver.  5.  2.  This  body  is^declared"^ 
be  organical,  i.  e.  consisting  of  several  members,  that  have  the  r 
several  offices  in  the  body,  some  of  teaching,  some  of  e.xhor  n7 
and  some  of  ruling,  &c.  "  For  as  fl-e  havl  many  members  fi 
one  body,  and  all  members  have  not  the  same  offic'e,  so  we  bein" 
3er"' r'  ''"'^y  '"  Ch™''  ""d  every  one  members  ™e  of 
another,     &c.   ver.  4-6,  &c.     3.  Among  the  rest  of  the  mem 

this'ifn    "  n ''^'  "',  """  "''^"'  '^  '•^^''°"^''  "P  <■"  °"«.  •  '•  5-8 

Inis  IS  palpably  evident.  ' 

Pof't  'tI  ^"''"'Y""  ""  «ffi<=e  of  ™ling  in  this  body  of  Christ. 
For  1.  This  word  (translated    he  that  ruhth,  in  the  proper  sign 

I'm  or^S  ih"'"^"'  ''°'^'"  "^^  Scriptures'and  in'^^thlr  G  leL 
authors,  doth  signify  one  that  ruleth  authoritatively  over  another 
as  hereafter  is  manifested  in  the  3d  argumem,  &  2.)  2  Our 
best  interpreters  and  commentators  do  render  and  expound  the 
word  generally  to  this  effi^ct :  e.  g.  He  that  is  over-'-one  se! 

•  Calvin,  Beza,  Pareus,  Fagniii. 


Ji9  THE  DIVINE  RIGHT 

over* — he  that  stands  in  the  head  or  frontf — as  a  captain  or 
commander  in  the  army,  to  which  this  phrase  seems  to  allude — 
he  that  ruleth.  3.  This  word,  wherever  it  is  used  in  a  genuine 
proper  sense,  in  all  the  New  Testament,  notes  rule,  or  govern- 
ment. Jt  is  used  metaphorically  for  taking  care  (as  one  set  over 
any  business)  of  good  works,  only  in  two  places.  Tit.  iii.  8,  and 
iii.  14.  Properly  for  government  which  superiors  have  over  in- 
feriors ;  and  that  either  domestical,  in  private  families,  so  it  is 
used  in  1  Tim.  iii.  4,  5,  12,  or  ecclesiastical,  in  the  church,  which 
is  the  public  family  of  God  ;  in  this  sense  it  is  used,  1  Thes.  v. 
12,  1  Tim.  v.  17,  and  here,  Rom.  xii.  8,  and  these  are  all  the 
places  where  this  word  is  found  used  in  all  the  New  Testament. 

3.  He  that  ruleth  here,  hath  an  ordinary,  not  an  extraordinary 
odice  of  rule  in  the  church.  For  he  is  ranked  and  reckoned  up 
in  the  list  of  Christ's  ordinary  standing  officers,  that  are  constant- 
ly to  continue  in  the  church,  viz.  pastors,  teachers,  deacons.  Com- 
monly this  place  is  interpreted  to  speak  of  the  ordinary  church  of- 
ficers, and  none  other ;  consequently  he  that  ruleth  is  such  a  one. 

4.  He  that  ruleth  here,  is  an  officer. distinct  from  all  other  or- 
dinary officers  in  the  Church  of  Christ.  For  in  this  place  we 
have  a  full  enumeration  of  all  Christ's  ordinary  officers,  and  he 
that  ruleth  is  a  distinct  officer  among  them  all.  1.  Distinct  in 
name,  he  only  is  called  he  that  ruleth,  the  rest  have  every  one  of 
them  their  several  distinct  name,  ver.  7,  8.  2.  Distinct  in  his 
work  here  appropriated  to  him  ;  the  doctor  teacheth  ;  the  pastor 
exhorteth  ;  the  deacon  giveth  ;  this  elder  ruleth,  as  the  very  name 
signifieth,  ver.  8.  Compare  1  Tim.  v.  17,  1  Cor.  xii.  28.  As 
the  elder  ruleth,  so  he  is  distinct  from  the  deacon  that  hath  no 
rule  in  the  church  ;  and  as  he  only  rules,  so  he  is  distinct  from 
both  pastor  and  teacher,  that  both  teach,  exhort,  and  rule  ;  they 
both  have  power  of  order  and  jurisdiction,  the  ruling  elder  halh 
only  power  of  jurisdiction.  3.  Finally,  he  is  distinct  among  and 
from  them  all  in  the  particular  direction  here  given  these  officers 
about  the  right  discharge  of  their  functions.  The  teacher  must 
be  exercised  in  teaching;  the  pastor  m  exhortation;  the  deacon 
must  give  with  singleness  ;  and  the  elder,  he  must  rule  with  dili- 
gence, studiousness,  <Scc.  Now  what  other  solid  reason  can  be 
imagined,  why  he  that  ruleth  should  here  have  a  distinct  name, 
distinct  work  and  employment,  and  distinct  direction  how  to  man- 
age this  work,  than  this,  that  the  Holy  Ghost  might  set  him  out 
unto  us  as  an  ordinary  officer  in  the  church,  distinct  from  all  the 
other  standing  officers  here  enumerated  ? 

*  Arias  Montan. 

t  Tremel.  ont  of  the  Syriac  ;  so  the  old  Geneva  translation,  and  our  new 
translation. 


OF  ClI URCII  Ci O  VERNMENT.  j  j  (j 

iJ:  ^;'^.^^^'^«^^f,;«  the  author  and  giver  of  this,  office  of  hi.^i 
that  rule  h,  as  well  as  of  all  the  other  offices  here  mentioned, 
t^oi,  1.  All  gifts  and  endowments  in  the  church  in  xroneral  and 
in  every  member  in  particular,  they  are  from  God,  it  is  he  that 
gives  and  divides  them  as  he  will,  as  God  hath  dealt  to  even,  one 
the  measure  oj  fcuth,  Rom.  xii.  3.  2.  All  the  special  offices,  and 
gifts  for  these  offices  in  special,  are  also  from  the  same  Cod,  ive 
hamng  therefore  gifts  according  to  the  grace  given  unto  us,  differing  • 
zoheiher  prophecy  &c.,  Rom.  xii.  6,  7,  &c.  Here  it  is  plain  tlVt 
he  distinguished  betwixt  grace  and  gifts.  By  grace  here  we  are 
to  understand  that  holy  office  or  charge  in  the  church,  which  is 
given  to  any  man  by  the  grace  and  favor  of  God.  And  in  this 
sense  the  apostle  in  this  very  chapter,  ver.  3,  useth  the  word 
grace  .•  J^or  I  say  through  the  grace  given  to  me,  i.  e.  throu^.h  the 
authority  of  my  apostleship,  which  by  grace  I  have  received,  &c 
l^y  gifts,  we  are  to  understand  those  endowments  wherewith  God 
hath  freely  furnished   his  officers  in  the  church  for  their  several 

Zlt\  ^7^.  m  '^''''  ^'^^'  ^'"^  *'^^^  g^"^^^'  b^^h  the  endow, 
mens  and  the  office,  are  ongmally  from  God,  his  grace  is  the 
fountain  of  them;  and  both  the  grace  of  each  oflfee,  and  the 
gifts  for  such  office,  relate  to  all  these  ordinary  offices  here  enu- 
merated,  as  is  evident  by  the  current  and  connection  of  the  whole 
contex  ,  see  ver  6-8  -,  consequently  the  grace,  i.  e.  the  office  of  rul- 
ing,  vvhich  IS  of  divine  grace,  and  the  gifts  for  that  office,  arise 
from  the  same  fountain,  God  himself. 

rnf  ;i.^["^"^'  God  himself  is  the  guidcr  and  director  of  him  that 
ruleth,  here  prescribing  to  him  how  he  is  to  rule,  viz.  with  dili^ 
gence,  with  siudwusness,  &c.,  ver.  8.  Now  we  may  receive  this 
as  a  maxim.  That  of  divine  right  may  be  done,  for  which  God 
gives  his  divme  rule  how  it  is  to  be  done  :  and  that  office  must 
needs  be  of  divine  right  which  God  himself  so  far  approves  as  to 
direct  in  his  word  how  it  shall  be  dischar^red 

Now,  to  sum  up  all,  he  that  ruleth  here,  1.  Is  a  member  of 

Sji    %Trf-    '"^^'-    ^'  ^^^'^  ^"  '^'^  ^^^-"^^"^  i»   this 
body.     3.    J  his  his  office  is  not  extraordinary  but  ordinary,  stand- 
inc.,  and  perpetual.     4.  He  is  an  officer  distinct  from  all  other 
ordinary  officers  in  the  Church.     5.  God  himself  is  the  giver 
and  author  of  this  office.    6.  And  God  himself  is  the  guider  aiKJ  di- 
rector of  this  office  :  and  then  see  if  we  may  not  clearly  conclude, 
Conclusion.    Therefore,  he  that  ruleth,  mentioned  in  Rom.  xii. 
'  ^r^^        r"^'"S  elder  we  seek,  and  that  by  divine  right. 
Ihe  adversaries  of  ruling  elders  muster  up  divers  exceptions 
^gainst  the  alleging  of  Rom.  xii.  8,  for  proof  of  the  divine  ri^ht 
of  their  office,  the  weakness  of  which  is  to  be  discovered  ere  we 
pass  to  another  argument. 


120  THE  DIVINE  RIGHT 

Except.  1.  This  is  an  arguing  from  a  general  to  a  special  af- 
firmatively. It  doth  hbt  follow,  because  the  apostle  here  in  gen- 
eral mentioneth  him  that  ruleth,  therefore  in  special  it  must  be 
the  ruling  elder.* 

Ans.  This  exception  is  the  same  with  first  exception  against  the 
second  argument  hereafter  laid  down.  There  see.  For  the  same 
answer  appositely  and  satisfactorily  is  applicable  to  both. 

Except.  2.  But  the  apostle  here  speaks  of  them  that  rule,  but 
we  have  nowhere  received  that  such  elder;^  have  rule  over  the 
church-^and  he  speaks  of  all  that  rule  in  the  church,  who  there- 
fore would  wrest  this  place  only  to  elders  ?  One  cannot  rightly 
attribute  that  word  translated  he  that  ruleth  to  elders  only, 
which  is  common  unto  more.  If  these  elders  be  here  meant,  nei- 
ther pastors  nor  teachers  ought  to  rule,  for  this  \vord  agrees  no 
otherwise  to  him  that  ruleth,  than  the  word  of  exhorting  to  him 
that  exhorteth.f 

Ans.  1.  That  such  elders  rule  in  the  church  is  evident,  both 
by  Rom.  xii.  8,  where  tiiis  word  implies  rule  as  hath  been  show- 
ed, and  he  that  ruleth  is  reckoned  up  amongst  ordinary  church 
officers,  as  hath  been  said,  therefore  he  rules  in  the  church  :  these 
the  apostle  also  calls  ruling  elders,  1  Tim.  v.  17,  viz.  officers  in 
the  church,  and  distinct  from  them  that  labor  in  the  word  and 
doctrine;  as  in  the  third  argument  will  appear:  yea,  they  are 
governments  set  of  God  in.the  church,  distinct  from  other  officers, 
i  Cor.  xii.  28,  as  in  the  second  argument  shall  be  evidenced  : 
there  see  ;  therefore  these  elders  have  rule. 

2.  Though  in  this  term  the  apostle  speaks  of  him  that  ruleth, 
yet  he  speaks  not  of  every  one  that  ruleth.  For,  1.  He  speaks 
singularly,  he  that  ruleth,  as  of  one  kind  of  ruling  officer;  not 
plurally,  they  that  rule,  as  if  he  had  indefinitely  or  universally 
nieant  all  the  ruling  officers  in  the  church.  2.  He  recTons  up 
here  distinct  kinds  of  ordinary  officers,  pastors,  teachers,  elders, 
and  deacons ;  and  pastors  and  teachers,  besides  laboring  in  the 
word,  have  power  of  rule,  1  Thes.  v.  12,  Heb.  xiii.  7-17,  and 
he  that  ruleth,  here,  is  distinct  from  them  both  ;  and  therefore 
this  term  cannot  mean  all  church  rulers,  but  oidy  one  kind,  viz. 
the  ruling  elder.  ' 

3.  Though  this  name,  he  that  ruleth,  be  common  unto  more 
rulers  in  the  church,  than  to  tiie  mere  ruling  elder;  yet  it  dolli 
not  therefore  necessarily  follow,  that  it  cannot  here  particularly 
point  out  only  the  mere  ruling  elder,  inasmuch,  as  he  tliat  ruleth, 

*  Field,  of  the  Church,  book  5,  chap.  26. 

t  SutHve,  who  afterwards  declared,  that  he  was  sorry  with  all  his  heart, 
that  ever  he  put  pen  to  paper  to  write  against  Beza  as  he  had  done,  in  behalf 
of  the  proud  domineering  prelates ;  and  he  spoke  this  with  great  indignation. 


OF  CHURCH  GOVERNMENT.  121 

is  not  here  set  alone,  (for  then  this  objection  might  have  had 
some  color,)  but  is  enumerated  with  other  officers  as  distinct  from 
them. 

4.  Though  the  ruling  elder  here  be  called  he  that  ruleih,  yet 
this  doth  not  exclude  the  pastor  from  ruling,  no  more  than  when 
the  ordinary  ministers  are  called  pastors  and  teachers,  the  apos- 
ties  and  evangelists  are  excluded  from  feeding  and  teaching,  in 
Eph  IV.  11,  12;  1  Cor.  xii.  28.  Tliis  elder  is  called,  h?ihat 
ruleih,  not  that  there  is  no  other  ruler  than  he,  but  because  he 
doth  no  other  thing  but  rule,  others  rule  and  preach  also. 

Except.  3.  If  this  w^ere  meant  of  such  elders,  then  these  elders 
were  as  necessary  to  the  church  as  pastors,  being  given  to  the 
church  by  the  like  reason.  Consequently  where  these  elders  are 
not,  there  is  no  church ;  as  there  is  no  church  where  the  word 
and  sacraments  are  not.* 

Ans.  1.  According  to  this  argument  deacons  are  as  necessary 
as  either  pastors,  teachers,  or  elders,  and  without  deacons  there 
should  be  no  church;   for  they  are  all  enumerated  here  alike, 
Kom.  xii.  7,  8,  and  in  1  Cor.  xii.  28  ;  but  this  would  be  absurd, 
and  against   experience.      2.  Though   both   pastors  and  ruling 
elders  belong  to  the  church  by  divine  right,  yet  doth  it  not  follow 
that  the  ruling  elder  is  equally  as  necessary  as  tlie  pastor.     The 
ruling  elder  only  rules,  the  pastor  both  rules  and  preaches,  there- 
lore  he  is  more  necessary  to  the  church.     There  are  degrees  of 
necessity  ;  some  things  are  absolutely  necessary  to  the  being  of  a 
church,  as  matter  and  form,  viz.  visible  saints,  and  a  due  profes- 
sion  of  faith,  and  obedience  to  Christ,  according  to  the  gospel. 
Thus  it  is  possible  a  church  may  be,  and  yet  want  both  deacons* 
elders,  and  pastors  too,  yea,  and  word  and  sacraments  for  a  time  • 
some  things  are  only  respectively  necessary  to  the  well-bein^  of 
a  church  ;  thus  officers  are  necessary,  yet  some  more  than  others, 
without  which  the  church  is  lame,  defective,  and  miserably  im' 
perfect. 

Except.  4.  Should  ruling  elders  here  be  meant,  then  deacons 
that  obey,  should  be  preferred  before  the  elders  that  rule.f 

Ans.  Priority  of  order  is  no  infallible  argument  of  priority  of 
worth  and  dignity  ;  as  is  evidenced  in  answer  to  the  third  excep- 
tion  against  Arg.  Il.-^there  see;  we  find  Priscilla  a  woman  named 
before  Aquila  a  man,  and  her  husband.  Acts  xviii.  18  ;  Rom. 
xvi.  3;  1  Tim.  iv.  19;  is  therefore  the  woman  preferred  before 
the  man  ?  the  wife  before  the  husband  ?  And  again,  Aquila  is 
set  before  Priscilla,  Acts  xviii.  2,  26,  1  Cor.  xvi.   19,  to  let  us 

*  Mat.  Sutliv.  de  Presbyterio,  cap.  12,  p.  87,  edit.  1591. 
t  Ibid,  pages  72  and  87,  edit.  1591. 
11 


J22  TEE  DIVINE  RIGHT 

see  that  the  Holy  Ghost  indiflTerently  speakg  of  superior  and  in. 
ferior  Ijefore  one  another.  ,     i.    r  j-  -a    -«j 

JExc^pf.  o.  But  here  the  apostle  speaketh  of  divers  gifts  and 
craces,  for  so  differing  ^ift*  do  import,  not  of  divers  offices  :  for 
then  they  might  not  concur  in  one  man,  and  consequently  neither 
might  the  prophet  teach,  nor  exhort,  nor  the  deacon  distnbute, 
nor  show  mercy.  Many  gifts  may  be  common  m  one  man,  many 
offices  cannot;— which  of' these  gifts  in  the  apostles' times  was 
not  common  as  well  to  the  people  as  to  the  pastors ;  and  to  women 
as  well  as  to  rnen  ?  &c.*  i  j       j-  *u 

Ans.  Divers  considerations  may  be  propounded  to  discover  the 
vanity  of  this  exception  :  chiefly  take  these  three. 

1    There  is  no  sufficient  reason  in  this  exception,  proving  the 
apostle  here  to  ppeak  only  of  divers  gifts  and  graces,  and  not  ot 
divers  offices  also.     For,  1 .  Tiiis  is  not  proved  by  that  expression, 
differing  gifts,  ver.  6,  for  these  differing  gifts  are  not  here  spoken 
of  abstract!  V  and  absolutely,  without  reference  t^  their  subjects, 
but  relatively  with  reference  to  their  subjects  wherein  they  are, 
viz.  in  the  several  officers,  ver.  7,  8,  and  therefore,  as  the  apos- 
tie  mentions  the  differing  gifU,  so  here  he  tells  us  in  the  same 
sixth  verse,  that  we  have  these  "  different  gifts,  according  to  the 
grace  given  unto  us,"  i.  e.  according  to  the  office  given  unto  us 
of  God's  grace,  (as  hath  been  manifested.)  after  which  immedi- 
ately is  subjoined  an  enumeration  of  offices.     2.  Nor  is  this 
proved  by  the  inference  made,  upon  the  granting  that  divers 
offices  are  here  meant,  viz.     [Then  they  might  not  concur  in 
one  man,  the  prophet  might  not  teach  nor  exhort,  &;c. ;  many  gifts 
may  be  common  in  one  man,  many  offices  cannot,]     For  who  is 
so  little  versed  in  the  Scriptures,  but  he  knows  that  apostles,  pas- 
tors, elders,  deacons,  are  distinct  officers  one  from  another ;  yet 
all  the  inferior  offices  are  virtually  comprehended  in  the  superior, 
and  may  be  discharj?ed  by  them :  elders  may  distribute  as  well 
a«  dr^acons;  and  bevond  them,  rule:  pastors  may  distnbute  and 
rule  as  well  as  deacons  and  elders,  and  l,»eyond  both  preach,  dus- 
pense  sacraments,  and  ordain  ministers.     Apostles  may  do  them 
all,  and  many  things  besides  extraordinary.     Much  more  may 
the  prophet  teach  and  exhort,  and  the  deacon  distribute  and  show 
mercy;    these  beinr?  the  proper  acts  of  their  office.     3.  Nor, 
finally,  is  this  proved  by  that  suggestion,  that  all  these  gifts  in 
the  apostles'  times  were  common  to  all  sorts  and  sexes,  women  as 
well  as  men  ;  as  he  after  takes  much  pains  to  prove,  but  to  very 
little  purpose.     For  not  only  in  the  apostles'  times,  but  in  our 

•  Bili^jn'B  perpetual  Government  of  Chriet's  Church,  c.  10,  p.  1.36,  137, 
1.36,  printed  in  Ann.  1610. 


OF  CHURCH  GOVERNMENT.  123 

times  also,  all  Christians  ma}^  teach,  exhort,  distribute,  show 
mercy,  &c.,  privately,  occasionally,  by  bond  of  charity,  and  law 
of  fraternity  towards  one  another  mutually  :  but  may  not  teach, 
exhort,  rule,  distribute,  &c.,  authoritatively  by  virtue  of  their 
office,  so  as  to  give  themselves  wholly  to  such  employments, 
wiiich  is  the  thing  here  intended  ;  yet  it  is  worth  observing  how 
far  Bilson  was  transported  against  ruling  elders,  that  rather  than 
yield  to  their  office,  he  will  make  all  these  gifts  common  to  all 
sorts  and  sexes,  men  and  women.  This  is  new  divinity  ;  all  sorts 
and  sexes  may  both  preach  and  rule.  Let  Bilson  have  the  credit 
of  symbolizing  with  the  Separatists,  if  not  of  transcending  them. 

2.  Here  is  good  ground  in  the  context  to  make  us  think  that 
the  apostle  here  spoke  of  distinct  church  officers,  and  not  only 
of  distinct  gifts.  For,  1.  In  the  similitude  of  a  natural  bodv 
(whereunto  here  the  church  is  compared)  he  speaks  of  distinct 
members,  having  distinct  offices,  ver.  4.  "  For  as  we  have  manv 
members  in  one  body,  and  all  members  have  not  the  same  office." 
2.  In  his  accommodation  of  this  similitude,  he  speaks  not  only  of 
gifts,  but  also  of  offices  according  to  which  these  gifts  are  given, 
which  he  calls  ^racc,  ver.  6,  (as  was  noted.)  This  grace  given, 
or  this  office  given  of  grace,  is  branciied  out,  first,  into  two  gene- 
ral heads,  viz.  lyrophccy  and  ministry,  ver.  6,  7.  Then  these 
generals  are  subdivided  into  the  special  offices  contained  under 
them,  viz.  :  Under  prophecy  the  teacher,  he  that  teacheth  ;  and 
the  pastor,  he  that  exhorteth  ;  under  ministry  the  deacon,  he  that 
distrihuteth  ;  and  the  ruling  elder,  7?^  that  ruJeth.  Now  there  is 
in  the  text  just  ground  for  this  resolution  of  the  text,  in  making 
prophecy  and  ministry  generals,  and  all  the  rest  special  kinds  of 
officers ;  forasmuch  as  prophecy  and  miiiistry  are  expressed 
abstractly,  whether  prophecij,  (not,  whether  we  are  prophets;) 
whether  ministry,  (not,  whether  we  are  deacons,  ministers :)  and 
both  prophecy  and  ministry  are  put  in  the  accusative  case  ;  and 
both  of  them  iiave  relation,  and  are  joined  unto  the  participle  of 
the  plural  number  having,  intimating  that  divers  do  share  in  pro- 
phecy, pastor  and  teacher ;  divers  ill  ministry,  deacon  and  ruling 
elder.  But  all  the  other  arc  expressed  concretely,  and  in  the 
nominative  case,  and  in  the  singular  number,  and  to  every  of 
them  the  single  article  is  prefixed,  translated  He — He  that  teach- 
eth— He  that  exhorteth — He  that  giveth — He  that  ruleth.  Hence 
we  have  great  cause  to  count  prophecy  and  ministry  as  generals ; 
all  the  rest  as  special  offices  under  them. 

Argum.  II.  The  second  argument  for  the  divine  right  of  the 
ruling  elder  shall  be  grounded  upon  1  Cor.  xii.  28:  "And  God 
liath  set  some  in  the  church,  first,  apostles,  secondly,  prophets, 
thirdly,  teachers,  afterwards  powers,  then  gifts  of  healing)  helps, 


J24  THE  DIVINE  RIGHT 

governments,  kinds  of  tongue."     God,  in  the  first  founding  of 
Christianity  and  of  the  primitive  churches,  bestowed  many  enni- 
nent  gifts  upon  divers  Christians ;  the  church  of  Corinth  greatly 
excelled   in  such  gifts,  1  Cor.  i.  5,  7.     Hence  their  memberg 
gifted,  grew  spiritually  proud,  and  despised  their  brethren;  to 
correct  which  abuse  of  gifts,  and  direct  them  to  the  right  use 
thereof  for  the  common  profit  of  all,  is  the  chief  scope  of  this 
chapter,  see  verse  7,  "  The  manifestation  of  the  Spirit  is  given 
to  every  man  to- profit  withal."     For,  1.  All  their  gifts  flow  from 
one  and  the  same  fountain,  the  Spirit  of  God,  therefore  should  be 
improved  for  the  common  good  of  all,  especially  considering  no 
one  man  hath  all  gifts,  but  several  men  have  several  gifts,  that 
all    miufht    be    beholden    to  one    another,  ver.   8-11.      2.    The 
whole  Church  of  Christ  throughout  all  the  world  is  but  one  body, 
and  that  body  organical,  having  several  members  therein  placed 
for  several  u^s,  as  eyes,  hands,  &c.,  wherein  the  meanest  mem- 
bers  are  useful  and  necessary  to  the  highest :  therefore  all  mem- 
bers  should  harmoniously  lay  out  their  gifts  for  the  good  of  the 
whole  body,  without  jars  or  divisions,  ver.   12-28.     3.  All  the 
several  officers,  whether  extraordinary  or  ordinary,  though  fur- 
nished with   several  gifts  and  several  adm.inistrations,  yet  are 
placed  by  one  and  tlie  same  God,  in  one  and  the  same  general 
Church  ;  and  therefore  should  all  level  at  the  benefit  of  the  whole 
church,  without  pride,  animosities,  divisions,  &c.,  ver.  28,  to  the 
end.    These  things  being  briefly  premised  for  the  clearing  the  con- 
text  and  scope  of  the  chapter,  we  may  thus  argue  from  ver.  28  : 
Major.   Whatsoever  officers  God  himself,  now  under  the  New 
Testament,  hatli  set  in  the  Church  as  governors  therein,  distinct 
from  all  other  church  governors,  whether  extraordinary  or  ordi- 
nary ;  they  are  the  ruling  elders  we  inquire  after,  and  that  by 
divine  right. 

This  proposition  is  so  clear  and  evident  of  itself,  that  much 
needs  not  to  be  said  for  any  further  demonstration  of  it.  For 
what  can  be  further  desired  for  proof  that  there  are  such  distinct 
officers  as  ruling  elders  in  the  Church  of  Christ,  and  that  of  di- 
vine right,  than  to  evince,  1.  That  there  are  certain  officers  set 
of  God^  in  the  Church  as  governors  therein.  2.  That  those  offi- 
cers so  set  of  God  in  the  Church,  are  set  in  the  Church  under  the 
New  Testament,  which  immediately  concerns  us,  and  not  under 
the  Old  Testament.  3.  That  these  officers  set  of  God  as  gover- 
nors  in  the  Church  of  the  New  Testament,  are  distinct  from  all 
other  church  governors,  whether  extraordinary  or  ordinary  ? 
For,  by  the  third  of  these,  we  have  a  distinct  church  officer  de- 
lineated and  particularized  :  by  the  second  we  have  this  di-stinct 
church  officer  limited  to  the  tirne  and  state  of  the  Church  only 


OF  CHURCH  GOVERN^iEXT.  125 

under  tlie  New  Testament,  which  is  our  case :  and  by  the  first 
of  these,  we  have  this  distinct  New  Testament  officer's  ruling 
power  in  the  Church,  and  the  divine  right  thereof  evidently  de- 
monstrated, by  God's  act  in  setting  him  there  in  this  capacity ;  (see 
Part  1.  Chap.  VI.  ;)  so  that  by  all  put  together,  the  consequence 
of  this  major  proposition  seems  to  be  strong  and  unquestionable. 

Miliar.  But  the  governments  named  in  1  Cor.  xii.  28,  are 
officers  which  God  himself  now  under  the  New  Testament  hath 
set  in  the  Church  as  governors  therein,  distinct  from  all  other 
church  governors,  whether  extraordinary  or  ordinary. 

This  minor  or  assumption  is  wholly  grounded  upon,  and  plainly 
contained  in  this  text,  and  may  thus  be  evidenced  by  parts. 

1.  The  church  here  spoken  of  [m  the  church]  is  the  Church  of 
Christ  now  under  the  New  Testament :  for,  1.  The  church  here 
mentioned,  ver.  28,  is  the  same  with  that  one  body  mentioned, 
ver.  12,  13,  of  this  chapter,  as  the  whole  context  and  coherence 
of  the  chapter  evinceth  ;  but  that  one  body  denotes  not  the  Church 
of  God  under  the  Old  Testament,  but  only  the  Church  of  Christ 
under  the  New  Testament;  partly,  inasmuch  as  it  is  counted  the 
Church  of  Christ,  yea,  (so  intimate  is  the  union  between  head  and 
members,)  it  is  called  Christ,  50  also  Z5  Christ,  ver.  12,  (viz.  not 
Christ  personally  considered,  but  Christ  mystically  considered, 
as  comprehending  head  and  body  ;)  now  this  denomination  of  the 
Church,  viz.  Christ,  or  the  Church  of  Christ,  &c.,  is  peculiar  to 
the  Church  under  the  New  Testament :  for  where  in  all  the 
Scripture  is  the  Church  of  God  under  the  Old  Testament  called 
the  Church  of  Christ,  &c.  ?  and  partly,  inasmuch  as  all,  both 
Jews  and  Gentiles,  are  incorporated  jointly  into  this  one  body, 
and  coalesce  into  one  Church :  "  For  by  one  Spirit  are  we  all 
baptized  into  one  body,  whether  Jews  or  Gentiles,  whether  bond 
or  free,"  1  Cor.  xii.  13.  Now  this  union  or  conjunction  of  Jews 
and  Gentiles  into  one  body,  one  Church,  is  only  done  under  the 
New  Testament;  see  Eph.  ii.  11,  to  the  end  of  the  chapter.  2. 
The  officers  here  mentioned  to  be  set  in  this  Church,  are  only  the 
New  Testament  officers,  ver.  28.  3.  The  scope  of  the  whole 
chapter  is  to  redress  abuses  of  spiritual  gifts  in  the  church  of  Co- 
rinth, which  was  a  church  under  the  New  Testament;  and  there- 
fore it  would  have  been  too  remote  for  the  apostle  to  have  argued 
from  the  several  distributions  of  gifts  peculiar  to  the  officers  or 
members  of  the  Church  under  the  Old  Testament. 

2.  The  governments  here  mentioned  are  officers  set  in  this 
church  as  governors,  or  rulers  therein  :  "  Hath  set  some  in 
the  Church,  first,  apostles — governments."  For  clearing  of  this, 
consider  the  enumeration  here  made;  the  denomination  of  these 
officers,  governments  ;  and  the  constitution  or  placing  of  these 

11* 


126  ^'"t:  DIVINE  RIGHT 

governments  in  the  Church.  1.  The  enumeration  here  made 
is  evidently  an  enumeration  of  several  sorts  of  church  officers, 
some  extraordinary,  to  endure  but  for  a  time,  some  ordinary,  to 
continue  constantly  in  the  Church  ;  to  this  the  current  of  inter- 
preters  doth  easily  subscribe  :  and  this  the  text  itself  plainly 
speaks ;  partly,  if  we  look  at  the  matter,  viz.  the  several  officers 
enumerated,  which  are  either  extraordinary,  these  me,  viz.  apos- 
tles, prophets,  powers,  or  miracles,  gifts  of  healing,  and  kinds 
of  tongues :  these  continued  but  for  a  season,  during  the  first 
founding  of  Christian  churches  :  (the  proper  and  peculiar  work 
of  these  extraordinary  officers,  what  it  was,  is  not  here  to  be  dis- 
puted.) Or  ordinary,  these  three,  viz.  teachers,  (there  is  the 
preaching  elder,)  governments,  (there  is  the  ruling  elder,)  helps, 
(there  is  the  deacon  ;)  these  are  the  officers  enumerated;  and 
however  there  be  some  other  officers  elsewhere  mentioned,  wjience 
some  conceive  this  enumeration  not  to  be  so  absolutely  perfect, 
yet  this  is  undoubtedly  evident,  that  it  is  an  enumeration  of  officers 
in  the  church  :  partly,  this  is  evident,  if  we  look  at  the  manner 
of  the  apostle's  speech,  which  is  in  an  enumerating  form,  viz. 
first,  secondly,  thirdly,  afterwards,  then  :  and  partly,  it  is  evident 
that  he  intended  to  reckon  up  those  officers  that  were  distinct  from 
all  other  parts  of  the  mystical  body  of  Christ,  by  his  recapitula- 
tion, "Are  all  apostles,  are  all  prophets?"  &c.,  ver.  29,  30,  i.e. 
not  all,  but  only  some  members  of  the  body  are  set  apart  by  God 
to  bear  these  offices  in  the  church.  Now,  if  there  be  here  a  dis- 
tinct enumeration  of  distinct  officers  in  the  church,  as  is  evident ; 
then  consequently  governments  must  needs  be  one  of  these  distinct 
church  officers,  being  reckoned  up  among  the  rest ;  and  this  is 
one  step,  that  governments  are  in  the  roll  of  church  officers  enu- 
merated. 2.  The  denomination  of  these  officers,  governments, 
evidenceth  that  they  are  governing  officers,  vested  with  rule  in 
the  Church.  This  word  (as  hath  been  noted  in  chap.  II.)  is  a 
metaphor  from  pilots  or  shipmasters  governing  of  their  ships  by 
their  compass,  helm,  &c.,  James  iii.  4,  (who  is  hence  called  gov. 
ernor,  viz.  of  the  ship,  Acts  xxvii.  11  ;  Rev.  xviii.  17,)  and  it 
notes  such  officers  as  sit  at  the  stern  of  the  vessel  of  the  Church, 
to  govern  and  guide  it  in  spirituals  according  to  the  will  and 
mind  of  Christ :  governments — the  abstract  is  put  for  governors, 
the  concrete  :  this  name  of  governments  hath  engraven  upon  it  an 
evident  character  of  power  Tor  governing.  But  this  will  be  easily 
granted  by  all.  All  the  doubt  will  be,  whom  the  apostle  intended 
by  these  governments  ?  Thus  conceive,  negatively,  these  cannot 
be  meant,  viz.  not  governors  in  general,  for,  besides  that  a 
general  exists  not  but  in  the  particular  kinds  or  individuals 
thereof,  a  member  of  a  body  in  general  exists  not  but  in  this  or 


OF  CHURCH  GOVERNMENT.  127 

that  particular  member,  eye,  hand,  foot,  &c.  :  besides  this,  it  is 
evident  that  Christ  hath  not  only  in  general  appointed  governors 
in  his  Church,  and  left  particulars  to  the  church  or  magistrate's 
determination,  but  hath  himself  descended  to  the  particular  deter- 
mination of  the  several  kinds  of  officers  which  he  will  have  in 
his  Church  ;  compare  these  places  together,  Eph.  iv.  7,  11,  12; 
1  Cor.  xii.  28  ;  Rom.  xii.  7,  8 :  though  in  the  ordinance  of  ma- 
gistracy God  hath  only  settled  the  general,  but  for  the  particular 
kinds  of  it,- whether  it  should  be  monarchical,  d:c.,  that  is  left  to 
the  prudence  of  the  several  commonwealths  to  determine  what  is 
fittest  for  themselves.  (See  Part  2,  chap.  IX.)  2.  Not  masters  of 
families  :  for  all  families  are  not  in  the  Church,  pagan  families 
are  without.  No  family  as  a  family  is  either  a  church  or  any 
part  of  a  church,  (in  the  notion  that  church  is  here  spoken  of;) 
and  though  masters  of  families  be  governors  in  their  own  houses, 
yet  their  power  is  not  ecclesiaslicarbut  economical  or  domestical, 
common  to  heathens  as  well  as  Christians.  Not  the  political  ma- 
gistrate,* for  the  reasons  hinted,  (Part  1,  chap.  I.  ;  see  also  Part 
2,  chap.  IX.,)  and  for  divers  other  arguments  that  might  be  pro- 
pounded. 4.  Not  the  prelatical  bishops,  pretending  to  be  an 
order  above  preaching  presbyters,  and  to  have  the  reins  of  all 
church  government  in  their  hands  only ;  for,  in  Scripture  lan- 
guage, bishop  and  presbyter  are  all  one  order,  (these  words  being 
only  names  of  the  same  officer;)  this  is  evident  by  comparing 
Tit.  i.  5,  with  ver.  7.  Hereunto  also  the  judgment  of  antiquity 
evidently  subscribeth,  accounting  a  bishop  and  a  presbyter  to  be 
one  and  the  same  officer  in  the  church  ;  as  appears  particularly 
in  Ambrose,  Theodoret,  Hierom,  and  others.  Now,  if  there  be 
no  such  order  as  prelatical  bishops,  consequently  they  cannot  be 
governments  in  the  church.  5.  Not  the  same  with  helps,  as  the 
former  corrupt  impressions  of  our  Bibles  seemed  to  intimate, 
which  had  it  thus,  helps  in  governments,  which  some  moderns 
seem. to  favor  ;  but  this  is  contrary  to  the  original  Greek,  which 
signifies  helps,  governments ;  contrary  to  the  ancient  Syriac  ver- 
sion, which  hath  it  thus,  (as  Tremel.  renders  it,)  and  helpers,  and 
governments  :  and  therefore  this  gross  corruption  is  well  amended 
in  our  late  printed  Bible.  Helps,  governments,  are  here  generally 
taken  by  interpreters  for  two  distinct  officers.  6.  Nor,  finally, 
can  the  teaching  elder  here  be  meant ;  for  that  were  to  make  a 
needless  and  absurd  tautology,  the  teacher  being  formerly  men- 
tioned in  this   same  verse.     Consequently,  by  governments  here, 


*  That  the  magistrate  cannot  be  here  meant,  see  fully  evidenced  in  Mr. 
Gillespie's  Aaron's  Rod,  «Scc.,  book  ii.  chap.  6,  pages  :2l8-:224,  and  also 
chap.  9,  p.  064. 


128  THE  DIVINE  RIGHT 

what  can  be  intended,  but  such  a  kind  of  officer  in  the  churcb 
as  hath  rule  and  government  therein,  distinct  from  all  soventovH 
ferrenr>entioned  ?  And  doth  not  this  lead  us  plainly  to  the  rali{^ 
elder  ? 

3.  Tliese  governn>ents  thus  set  in  the  Churcb,  as  rulers  there- 
in, are  set  therein  by  God  him^lf ;  God  hath  set  some  in  the 
Church,  first,  apostles — gorernmenUt — God  hath  set^  put,  madey 
constituted,  <S«;.,  (as  the  word  irn[x>rts,)  in  tiie  Church.  What 
hath  God  set  in  the  Church  ?  viz.  aposiles  and — govemnDents,  as 
well  as  apostles  themselves.  The  verb,  hath  set,  equally  relates 
to  all  the  sorts  of  officers  enumerated.  And  is  not  that  officer  in 
the  Church  of  divine  right,  which  Gofj  himself,  by  his  own  act 
and  authority,  sets  therein  ?  Then  doubtless  these  goTemmeots 
are  of  divine  right. 

4.  Finally,  these  governments  set  in  the  Church  uinJer  the 
New  Testament  as  governors  therein,  and  that  by  God  himself^ 
are  distinct  from  not  only  all  governing  officers  without  the 
Church,  (as  hath  been  showed.)  but  also  from  all  other  governing 
officers  within  the  church.  For  here  the  apostles  make  a  notable 
enumeration  of  the  several  sorts  of  church  officers,  both  extraor- 
dinary and  ordinary,  viz.  eight  in  all.  Fiveof  thef>e  Ijeing  extra- 
ordinary, and  to  continue  but  for  a  season,  for  the  more  effectual 
spreading  and  propagating  of  the  gosf>el  of  Christ  at  first,  and 
planting  of  Christian  churches,  vi^.  apostles,  propliets,  powers, 
gifts  of  healings,  kinds  of  tongues  :  three  of  these  Ijeing  ordinary, 
and  to  be  perpetuated  in  the  Church,  as  of  continual  use  and  ne- 
cessity therein,  viz.  teachers,  governments,  [i.  e.  ruling  elders,] 
and  helps,  [i.  e.  deacoixs,  wlio  are  to  help  and  relieve  the  poor 
and  afllicted.]  Tliis  is  the  enumeration.  It  is  not  contended, 
that  it  is  absolutely  and  completely  perfect,  for  that  some  officers 
seem  to  be  omitted  and  left  out.  which  elsewhere  are  reckoned 
up,  Eph.  iv.  11  ;  Rom.  xii.  7,  h.  Evangelists  are  omitted  in  the 
list  of  extraordinary  officers,  and  pastors  are  left  out  of  the  roll 
of  the  ordinary  officers ;  and  yet  some  conceive  that  pastors  and 
teachers  point  not  out  two  distinct  sorts  of  officers,  but  rather  two 
distinct  acts  of  the  same  officers  ;  and  if  this  will  hold,  then  pas- 
tors are  sufficiently  comprised  under  the  word  teachers;  yea, 
some  think  that  both  evangelists  and  pastors  are  comprehended 
under  the  word  teacher.*  But,  liowever,  be  that  as  it  will,  these 
two  things  are  evident,  1.  That  this  enumeration  (though  evan- 
gelists and  pastors  be  left  out)  is  the  fullest  and  completest  enu- 
meration of  church  officers  which  in  any  place  is  to  be  found 
throughout  all  the  New  Testament.     2.  That  though  we  should 

*  Pareas  in  1  Cor.  xii.  28. 


OF  CHURCH  GOVERNMENT.  I09 

grant  this  defect  in  the  enunneration,  yet  this  is  no  way  prejudicial 
to  the  present  argument,  that  governments  here  mentioned  are 
ruling  officers  in  the  Church,  distinct  from  all  other  church  offi- 
cers that  have  rule  ;  for  they  are  plainly  and  distinctly  recited 
as  distinct  kinds  of  officers,  distinct  from  apostles,  from  prophets, 
from  teachers,  from  all  here  mentioned.  And  thus  interpreters'^ 
commonly  expound  this  place,  taking  governments  for  a  distinct 
kind  of  church  officer  from  all  the  rest  here  enumerated. 

Now  to  sum  up  all  that  hath  been  said  for  the  proof  of  the 
assumption  ;  it  is  evident,  1.  That  the  church  here  spoken  of  is 
the  Church  of  Christ  now  under  the  New  Testament.  2.  That 
the  governments  here  mentioned,  are  officers  set  in  this  church, 
(not  out  of  the  church,)  as  rulers  governing  therein.  3.  That 
these  governments  set  as  rulers  or  governors  in  this  church,  are 
set  there  not  by  man,  but  by  God  himself;  God  hath  set  in  the 
Church — governments.  4.  And,  finally,  That  these  governments 
thus  set  in  the  Church,  are  distinct,  not  only  from  all  governors 
out  of  the  Church,  but  also  from  all  governing  officers  within  the 
Church.  And  if  all  this  laid  together  will  not  clearly  evince  the 
divine  right  of  the  ruling  elder,  what  will  ?  Hence  we  may 
strongly  conclude, 

Conclusion.  Therefore  these  governments  in  1  Cor.  xii.  28,  are 
the  ruling  elders  we  inquire  after,  and  that  of  divine  right. 

Now  against  the  urging  of  1  Cor.  xii.  28,  for  the  proof  of  the 
divine  right  of  the  ruling  elders,  divers  exceptions  are  made, 
which  are  to  be  answered  before  we  pass  to  the  ahird  argu- 
ment. 

Except.  1.  The  allegation  of  this  place  is  too  weak  to  prove 
the  thing  in  question.  For  will  any  man  that  knoweth  what  it  is 
to  reason,  reason  from  the  general  to  the  particular  and  special 
allirmatively  ?  or  will  ever  any  man  of  common  sense  be  persuaded 
that  this  consequence  is  good  :  There  were  governors  in  the  pri- 
mitive  church  mentioned  by  the  Apostles — therefore  they  were 
lay  governors  ?     Surely  I  think  not.f 

Ans.  This  exception  halh  a  confident  flourish  of  words,  but 
tiiey  are  but  words.  It  may  be  replied,  1.  By  way  of  concession, 
that  to  argue  indeed  from  a  general  to  a  special,  is  no  solid  rea- 
soning ;  as,  This  is  a  kingdom,  therefore  it  is  England  ;  this  is  a 
city,  therefore  it  is  London  ;  the  apostle  mentions  government 
in  the  primitive  Church,  therefore  they  are  ruling  elders  :  this 
were  an  absurd  kind  of  reasoning.  2.  By  way  of  negation.  Our 
reasoning  from  this  text  for  the  ruling  elder,  is  not  from  the  gen- 

t  Peter  Martyr,  Beza,  Piscator,  and  Calvin. 
*  D.  Field,  Of  the  Chureh,  book  v.  ehap.  xxvi. 


130  THE  DIVINE  RIGHT 

eral  to  a  special  affirmatively — there  are  governments  in  the 
Church,  therefore  ruling  elders :  but  this  is  our  arguing— -these 
governments  here  mentioned  in  1  Cor.  xii.  28,  are  a  special  kind 
of  governinij  officers,  set  of  God  in  the  Church  of  Christ  now  under 
tlie  New  Testament,  and  distinct  from  all  other  church  officers, 
"whether  extraordinary  or  ordinary :  and  therefore  they  are  the 
ruling  elders  which  we  seek  after,  and  that  by  divine  right. 
So  that  we  argue  from  the  enumeration  of  several  kinds  of  church 
officers  affirmatively  :  here  is  an  enumeration  or  roll  of  divers 
kinds  of  church  officers  of  divine  right ;  governments  are  one  kind 
in  the  roll,;  distinct  from  the  rest;  therefore  governments  are  of 
divine  right,  consequently  ruling  elders  ;  for  none  but  they  can 
be  these  governments,  as  hath  been  proved  in  the  assumption.  If 
the  apostle  had  here  mentioned  governments  only,  and  none  other 
kind  of  officers  with  them,  there  had  been  some  color  for  this 
exception,  and  some  probability  that  the  apostle  had  meant  gov- 
ernors in  general  and  not  in  special :  but  when  the  apostle  sets 
himself  to  enumerate  so  many  special  kinds  of  officers,  apostles, 
prophets,  teachers,  &c.,  how  far  from  reason  is  it  to  think  that  in 
the  midst  of  all  these  specials,  governments  only  should  be  a 
general.  3.  As  for  Dr.  Field's  scoffing  term  of  lay  governors  or 
lay  elders,  Avhich  he  seems  in  scorn  to  give  to  ruling  elders;  it 
seems  to  be  grounded  upon  that  groundless  distinction  of  the 
ministry  and  people  into  clergy  and  laity  ;  which  is  justly  reject- 
ed by  sound  orthodox  writers,*  as  not  only  without  but  against 
the  warrant  of  Scripture,  clergy  being  nowhere  appropriated  to 
the  ministry  only,  but  connnonly  attributed  to  the  whole  church, 
1  Pet.  V.  2,  3.  The  Scripture  term  given  to  these  officers  is 
ruling  elders^  1  Tim.  v.  17  ;  and  so  far  as  such,  (though  they  be 
elected  from  among  the  people.)  they  are  ecclesiastical  officers. 

Except.  2.  But  it  is  not  said  here  governors  in  the  concrete,  as 
a|)ostles,  prophets,  teachers  are  mentioned  concretely,  which  arc 
distinct  officers  :  but  it  is  said  governments,  in  the  abstract,  to 
note  faculties,  not  persons.  The  text  may  be  thus  resolved  :  The 
apostle  first  sets  down  three  distinct  orders,  a[>ostles,  prophets, 
and  teachers  :  then  he  reckons  up  those  common  gifts  of  the  Holy 
Ghost  (and  among  the  rest  the  gift  of  governing)  which  were 
common  to  all  three.  So  that  we  need  not  here  make  di.stinct 
orders  in  the  Church,  but  only  distinct  gifts  which  might  be  in 
one  man.f 

*  Calvin  in  1  Pet.  v.  2,  3.  Vid.  etiam  Jacob.  Laurent.  Comment,  in  1 
Pet.  V.  "2,  3,  ttl/i  fusit/s  de  hac  distinctiont  disherit,  p.  3'2'2,  atl.  325. 

t  Mat.  Sutliv.  De  Prcsbytcrio,  cap.  12,  pagre  72  and  87  :  edit.  Lond.,  an. 
1591.     Brtson's  Pcr)Klual  Government  of  Clirist's  Cliurch,  chap.  10,  page 

141  ;  ill  lio.  printed  in  anno  IGIO. 


OF  CHURCH  GOVERNMENT.  131 

Alls.  1.  As  the  apostles,  prophets,  and  teachers  are  here  set 
down  concretely,  and  not  abstractly,  and  are  confessed  to  be  three 
distinct  orders  enumerated  :  so  all  the  other  five,  though  set  down 
abstractly,  are  (by  a  metonymy  of  the  adjunct  for  the  subject)  to 
be  understood  concretely,  helps  for  helpers  ;  governments  for 
governors,  &c.;  otherwise  we  shall  here  charge  the  apostle  with  a 
needless  impertinent  tautology  in  this  chapter,  for  he  had  formerly 
spoken  of  these  gifts  abstractly,  ver.  8-10,  as  being  all  given  to 
profit  the  Church  withal,  ver.  7  ;  but  here,  ver.  28-30,  he  speaks 
of  these  gifts  as  they  are  in  several  distinct  subjects,  for  the  ben- 
efit of  the  organical  body  the  church  ;  else  what  saith  he  here, 
more  than  he  said  before  ?  2.  That  all  these  eight  here  enume- 
rated, one  as  well  as  another,  do  denote,  not  distinct  offices  or  acts 
of  the  same  officer,  but  distinct  officers,  having  distinct  administra- 
tions, and  distinct  gifts  for  those  administrations,  is  evident,  partly 
by  the  apostle's  form  of  enumeration,  ^r^^,  secondly,  thirdly,  after- 
leards,  then  oy  furthermore  :  if  he  had  intended  only  three  sorts  of 
officers,  he  would  have  stopped  at  thirdly,  but  he  goes  on  in  an 
enumerating  way,  to  show  us  those  that  follow  are  distinct  officers 
as  well  as  those  that  go  before ;  partly,  by  the  apostle's  recapitu- 
lation, ver.  29,  30,  M-hich  plainly  points  out  different  officers,  per- 
sons not  gifts,  besides  those  three  :  Are  all  apostles  ?  are  all  pro- 
phets  ?  are  all  teachers  ?  (and  here  he  stops  not,  but  reckons  on) 
are  all  icorkers  of  miracles  ?  have  all  the  gifts  of  healing  ?  &c.  If 
it  should  be  replied,  But  he  doth  not  add,  Are  all  helps  ?  are  all 
governments  ?  therefore  these  are  not  to  be  accounted  distinct 
officers  from  the  rest ;  otherwise  why  should  the  apostle  thus 
have  omitted  them,  had  there  been  any  such  distinct  officers  in 
the  Church  in  his  time  ?  It  may  be  replied.  These  two  officers, 
helps  and  governments,  are  omitted  in  the  recapitulation,  ver.  29, 
30,  not  that  the  Church  then  had  no  such  officers,  for  why  then 
should  they  have  been  distinctly  mentioned  in  the  enumeration  of 
church  officers,  ver.  28  ?  But  either,  1.  For  that  helps  and  gov- 
ernments were  more  inferior  ordinary  officers,  and  not  furnished 
with  such  extraordinary,  or  at  least,  eminent  gifts,  as  the  other 
had,  (which  they  abused  greatly  to  pride,  contention,  schism,  and 
contempt  of  one  another,  the  evils  which  the  apostle  here  labors 
so  much  to  cure,)  and  so  there  was  no  such  danger  that  these 
helps  and  governments  should  run  into  the  same  distempers  that 
the  other  did.  Or,  2.  For  that  he  would  instruct  these  helps  and 
governments  to  be  content  with  their  own  stations  and  offices, 
(without  strife  and  emulation,)  though  they  be  neither  apostles, 
nor  prophets,  nor  teachers,  nor  any  of  the  other  enumerated, 
which  were  so  ambitiously  coveted  after ;  and  the  last  verse 
seems  much  to  favor  this  consideration,   but  covet  earnestly  the 


182  THE  DIVIXE  RIGHT 

hest  gifts,  viz.  which  made   most   for  edification,  no!  for  ostenta- 
tion.* 

Except.  3.  But  helps  lierc  are  placed  before  govenmients, 
therefore  it  is  not  likely  that  governments  were  the  ruling  elders  ; 
Helps,  i.  e.  deacons,  wjiich  is  an  inferior  office,  seeming  here  to 
be  preferred  before  ihem.j" 

Ans.  This  follows  not.  Priority  of  order  is  not  always  an 
argument  of  priority  of  worth,  dignity,  or  authority.  Scripture 
doth  not  always  observe  exactness  of  order,  to  put  that  first  which 
is  of  most  excellency :  sometimes  the  pastor  is  put  before  the 
teacher,  as  l^iphes.  iv.  11,  sometimes  the  teacher  before  the  pas- 
tor, as  Rom.  xii.  7,  8.  Peter  is  first  named  of  all  the  apostles, 
both  in  Matt.  x.  2,  and  in  Acts  i.  13,  but  we  shall  hardly  grant 
the  Papist's  arguing  thence  to  be  solid — Peter  is  first  named,  there- 
fore he  is  the  chief  and  head  of  all  the  apostles  ;  no  more  can 
we  account  this  any  good  consequence — helps  are  set  before  gov- 
ernments, therefore  governments  are  officers  inferior  to  helps, 
consetjuently  Ihoy  cannot  be  ruling  ciders  :  this  were  bad  logic. 

Except.  4.  But  the  word  governments  is  general,  and  may  sig- 
nify either  Christian  magistrates,  or  ecclesiastical  othcers,  as 
archbishops,  bishops,  or  whatsoever  other  by  lawful  authority  are 
appointed  in  the  Church. :j:  And  some  of  the  semi-Erastians  of 
our  times,  by  governments  understand  the  Christian  magistracy, 
holding  the  Christian  magistracy  to  bo  an  ecclesiastical  adminis- 
tration.§ 

Ans.  1.  Covernments,  i.  e.  governors,  (though  in  itself  and 
singly  mentioned,  it  be  a  general,  yet)  here  being  enumerated 
among  so  many  specials,  is  special,  and  notes  the  special  kind  of 
ruling  elders,  as  hath  been  proved.  '2.  As  for  archbishops  and 
diocesan  bishops,  they  are  notoriously  known  to  be,  as  such,  no 
ofiicers  set  in  the  Church  by  God,  but  merely  by  the  invention  of 
ujan  ;  therefore  they  have  no  part  nor  lot  in  this  business,  nor 
can  here  be  meant.  And  if  by  others,  by  lawful  authority  ap- 
point(Hl  in  the  ('hurch,  tiiey  mean  tiiosc  officers  that  Clod  appoints 
well  :  if  those  whom  inan  sets  there  without  God,  as  chancellors, 
commissioners,  &c.,  such  have  as  much  power  of  government  in 
the  Church,  as  they  are  such,  as  archbishops  and  bishops,  viz. 
just  none  at  all  by  any  divine  warrant.  3.  Nor  can  the  civil 
Christian  magistrate  here  be  implied.  1.  Partly,  because  this  is 
(juite  beside  the  whole  intent  and  scope  of  this  chapter,  treating 
merely  upon  spiritual  church-matters,  not  at  all  of  secular  civil 
matters,  viz  :  of  spiritual  gifts  for  the  Church's  profit,  ver.  1  to  12  ; 
of  the  Church  herself  as  one  organical  body,  ver.  12  to  28 ;   and 

»  Vide  Calv.  in  loc.         t  Sutlivc.         X  Whitgift.         fj  Coleman. 


OF  CHURCH  GOYERNIMENT.  133 

of  the  officers  which  God  hath  set  in  this  organical  body,  ver.  28, 
&c.  Now  here  to  crowd  in  the  Christian  magistrate,  which  is  a 
mere  political  governor,  into  the  midst  of  these  spiritual  matters, 
and  into  the  roll  of  these  merely  ecclesiastical  officers,  how  absurd 
is  it !  2.  Partly,  because  the  magistrate,  as  such,  is  not  set  of 
God  in  the  Church  either  as  a  church  officer,  or  as  a  church 
member,  (as  hath  been  demonstrated  formerly,  chap.  IX.  ;)  and 
though  he  become  a  Christian,  that  adds  nothing  to  the  authority 
of  his  magistracy,  being  the  privilege  only  of  his  person,  not  of 
his  office.  3.  Partly,  because  when  this  was  written  to  the  Co- 
rinthians, the  apostle  writes  of  such  governments  as  had  at  that 
time  their  present  actual  being  and  existence  in  the  Church  :  and 
neither  then,  nor  divers  hundreds  of  years  after,  were  there  any 
magistrates  Christian,  as  hath  been  evidenced,  chap.  IX.* 

Except.  5.  Teachers  are  here  expressed,  but  pastors  omitted  ; 
and  therefore  well  might  governors  be  mentioned  instead  of  pas- 
te rs.f 

Ansiu.  1.  Then,  according  to  his  judgment,  pastors  were  a  dis- 
tinct kind  of  officers  from  teachers  ;  otherwise  the  naming  of 
teachers  would  have  sufficiently  implied  pastors,  without  the  ad- 
dition  of  the  word  governors,  one  act  or  function  of  the  office  be- 
ing  put  for  the  whole  office.  But  prelates  did  not  love  to  hear  of 
such  a  distinction.  However,  it  is  the  judgment  of  many  others 
no  less  learned  or  pious  than  they,  that  in  the  same  congregation 
where  there  are  several  ministers,  he  that  excels  in  exposition  of 
scriptures,  teaching  sound  doctrine,  and  convincing  gainsayers, 
may  be  designed  hereunto,  and  called  a  teacher  or  doctor  :  he 
that  excels  in  application,  and  designed  thereunto,  may  be  called 
a  pastor;  but  where  there  is  only  one  minister  in  one  particular 
congregation,  he  is  to  perform,  as  far  as  he  is  able,  the  whole 
work  of  the  ministry.  2.  If  pastors  are  to  be  understood  by  this 
term  governors,  as  contradistinct  from  teachers,  formerly  enu- 
merated in  the  text ;  doth  not  this  seem  to  devolve  the  matter  of 
government  so  wholly  upon  the  pastor,  as  that  the  teacher  hath 
nothing  to  do  with  it  ?  and  hereby  both  pastor  and  teacher  are 
wronged  at  once  :  the  teacher,  while  power  of  governing  is  de- 
nied him,  which  belongs  to  him  as  well  as  to  the  pastor  ;  the 
teacher  being  a  minister  of  the  word,  hath  power  of  administra- 
tion of  the  sacraments  and  discipline,  as  well  as  the  pastor  :  the 
pastor,  while  he  consequently  is  deprived  of  the  necessary  and 

*  Who  desire  more  full  satisfaction  touching  this  poor  and  empty  gloss,  that 
the  civil  magistrate  should  be  meant  by  these  governments,  let  them  consult 
Mr.  Gillespie's  elaborate  treatise,  called  Aaron's  Rod  Blossoming,  book  2, 
chap.  6,  pp.  218  to  224. 

t  Bilson. 

12 


134  THE  DIVINE  RIGHT 

comfortable  assistance  of  the  teacher  in  point  of  government. 
Therefore  the  pastor  cannot  here  be  intended  by  governors. 
3.  Bilson  himself  was  not  very  confident  of  this  gloss,  and  there- 
fore he  iinmediately  adds,  "  If  this  content  you  not,  I  then  deny 
they  are  all  ecclesiastical  functions  that  are  there  specified,"  &c. 
What  then  doth  he  make  them  ?  viz.  he  makes  divers  of  tliem, 
and  governments  among  the  rest,  to  be  but  several  gifts,  whereof 
one  and  the  same  officer  might  be  capable.  And  a  little  after  he 
ingenuously  confesses  he  cannot  tell  what  these  governors  were, 
saying,  "  I  could  easily  presume,  1  cannot  easily  prove  what 
they  were.  The  manner  and  order  of  those  wonderful  gifts  of 
God's  Spirit,  after  so  many  hundreds  may  be  conjectured,  cannot 
be  demonstrated — governors  they  were,  or  rather  governments, 
(for  so  the  apostle  speaketh,)  i.  e.  gifts  of  wisdom,  discretion,  and 
judgment,  to  direct  and  govern  the  whole  church,  and  every  par- 
ticular member  thereof,  in  tiie  manifold  dangers  and  distresses 
which  those  days  did  not  want,  (iovcrnors  also  they  might  be 
called,  that  were  appointed  in  every  congregation  to  hear  and  ap- 
pease the  private  strifes  and  quarrels  that  grew  betwixt  man  and 
man,  lest  the  Christians,  to  the  shame  of  themselves,  and  slander 
of  the  gospel,  should  pursue  each  other  for  things  of  this  life  be- 
fore the  magistrates,  who  then  were  infidels  ;  of  these  St.  Paul 
speaketh,  1  Cor.  vi.  1-7.  These  governors  and  moderators  of 
their  brethren's  quarrels  and  contentions  I  find,  others  I  find  not 
in  the  apostle's  writings,  but  such  as  withal  were  watchmen  and 
feeders  of  the  fiock."  Thus  inconsistent  he  is  with  himself:  one 
while  these  governors  must  be  pastors  ;  another  while  arbitrators 
or  daysmen  about  private  diflerences  ;  another  while  gifts,  not 
officers ;  another  while  he  cannot  easily  prove  what  they  were. 
But  they  have  been  proved  to  be  ruling  elders,  and  the  proof  still 
stands  good,  notwithstanding  all  his  or  others'  exceptions. 

Argum.  III.  The  third  argument  for  the  divine  right  of  the 
mere  ruling  elder  shall  be  drawn  from  1  Tim.  v.  17,  "Let  the 
ciders  that  rule  well,  be  counted  worthy  of  double  honor,  especial- 
ly they  that  labor  in  the  word  and  doctrine."  From  which  words 
we  may  thus  argue  for  the  divine  right  of  the  ruling  elder  : 

Major.  Whatsoever  officers  in  the  Church  are,  according  to  the 
word  of  Christ,  styled  elders,  invested  with  rule  in  the  Church, 
approved  of  God  in  their  rule,  and  yet  distinct  from  all  them  that 
labor  in  the  word  and  doctrine ;  they  are  the  ruling  elders  in  the 
Church  which  we  inquire  after,  and  that  by  divine  right. 

This  proposition  seems  clear  and  unque^ionable.  For,  1.  If 
there  be  a  certain  kind  of  church  officer  which  Christ  in  his  word 
calls  an  elder,  2.  Declares  to  have  rule  in  his  ciiurch,  .3.  Ap- 
proves in  this  his  rule,  and,  4.  Distinguisheth  from  him  that  la- 


OF  CHURCH  GOVERNMENT.  I35 

bors  in  the  word  and  doctrine  ;  this  is  plainly  the  ruling  elder, 
and  here  is  evidently  the  divine  right  of  his  office.  Such  a  divine 
approbation  of  his  office,  testified  in  Scripture,  implies  no  less  than 
a  divine  institution  thereof. 

Minor.  But  the  officers  mentioned  in  1  Tim.  v.  17,  are,  accord- 
ing  to  the  word  of  Christ,  styled  elders,  invested  with  rule  in  the 
church  :  approved  of  God  in  their  rule,  and  yet  distinct  from  all 
them  that  labor  in  the  word  and  doctrine.  This  assumption  may 
be  thus  evidenced  by  parts. 

1.  The  officers  mentioned  here  in  this  word  of  Christ,  are  styled 
elders.  This  Greek  word  translated  elder,  is  used  in  the  New 
Testament  chiefly  in  three  several  senses  :  1.  For  men  of  ancient 
time,  not  now  living ;  and  so  it  is  opposed  to  modern  :  Tradition 
of  elders,  Matt.  xv.  2,  i.  e.  of  them  of  old  time,  see  Matt.  v.  21. 
2.  For  elders  in  age  now  living ;  so  it  is  opposed  to  younger, 
1  Tim.  v.  1  ;  1  Pet.  v.  5.  3.  For  elders  in  function  or  office, 
opposed  to  private  men  not  in  office,  as  Acts  xiv.  23  ;  and  in  this 
last  sense  it  is  to  be  taken  in  this  place,  an  office  of  ruling  being 
here  ascribed,  to  these  elders.  They  are  called  elders,  say  some, 
because  for  the  most  part  they  were  chosen  out  of  the  elder  sort 
of  men  :  others  better,  from  the  maturity  of  knowledge,  wisdom, 
gifts,  gravity,  piety,  &c.,  which  ought  to  be  in  them.  This  name 
elder  seems  to  have  rule  and  authority  written  upon  it,  when  ap- 
plied to  any  church  officer  ;  and  it  is  by  the  Septuagint  often  as- 
cribed to  rulers  political,  elders  in  the  gate,  Jmlges  viii.  14  ;  Ruth 
iv.  2,  3  ;  1  Sam.  v.  3 ;  1  Chron.  xi.  3.  In  this  place  (as  it  is 
well  noted  by  some*)  the  word  elders  is  a  genus,  a  general  attri- 
bute, agreeing  both  to  them  that  rule  well,  and  also  to  those  that 
labor  in  the  word  and  doctrine:  the  one  sort  only  rule  ;  the  other 
sort  both  rule  and  preach  ;  but  both  sorts  are  elders. 

2.  The  officers  here  mentioned  are  not  only  styled  elders,  but 
invested  with  rule  in  the  church.  For  it  is  plain  both  by  the 
text  and  context  duly  considered,  and  the  apostle's  scope  in  writ- 
ing of  this  epistle,  1  Tim.  iii.  15,  that  these  elders  are  officers  in 
the  Church.  And  that  in  the  church  they  are  vested  with  rule 
appears  not  only  by  their  name  of  elders,  which  when  applied  to 
officers,  imports  rule,  authority,  &c.,  as  hath  been  said  ;  but  also 
by  the  adjunct  participle  that  rule,  or  ruling,  annexed  to  elders — 
Lei  the  elders  ruling  well.  So  that  here  we  have  not  only  the  of- 
fice, the  thing,  but  the  very  name  of  ruling  elders.  The  word 
seems  to  be  a  military  term,  for  captains  and  commanders  in  an 
•drmy,  foremost  standers,  (as  the  word  imports,)  that  lead  on  and 
command   all   the  rest  that  follow  them:  hence  metaphorically 

*  Mr.  Rutlierford  in  his  Due  Right  of  Presbyteries,  p.  1-15. 


136  THE  DIVINE  RIGHT 

used  for  the  foremost-standers,  rulers,  governors  in  the  church. 
It  noteth  not  only  those  that  go  before  others  by  doctrine,  or  good 
example  :  but  that  govern  and  rule  others  by  authority.  For, 
1.  Thus  the  word  is  used  in  Scripture:  "One  that  ruleth  well 
his  own  house,  having  his  children  in  subjection  with  all  gravity," 
1  Tim.  iii.  4 :  where  it  plainly  notes  an  authoritative  ruling. 
Again,  "If  a  man  know  not  how  to  rule  his  own  house,"  1  Tim. 
iii.  5.  And  again,  "  Ruling  their  children  and  their  own  houses 
well,"  1  Tim.  iii.  12.  And  can  any  man  be  so  absurd  as  to  think 
that  a  master  of  a  family  hath  not  a  proper  authoritative  rule 
over  his  own  children  and  family,  but  rules  them  only  by  doctrine 
and  example  ? 

2.  Thus  learned  divines*  and  accurate  Greciansf  use  the  word 
to  denote  authority :  so  that  the  Holy  Ghost  here  calling  them 
ruling  elders,  implies  they  are  vested  with  rule  :  and  those  that 
deny  this  place  to  hold  out  two  sorts  of  elders,  yet  confess  it 
holds  out  two  sorts  of  acts,  ruling  and  preaching. 

3.  These  ruling  elders  are  here  approved  of  God  in  their  rule  ; 
and  that  two  ways,  viz:  1.  In  that  God's  Spirit  here  commends 
their  ruling,  being  duly  discharged,  ruling  ivell,  excellently,  &c. 
Did  no  rule  in  the  Church  belong  to  them  for  matter,  God  would 
never  command  or  approve  them  for  the  manner.  He  cannot  be 
accounted  with  God  to  do  any  thing  well,  that  hath  no  right  to  do 
it  at  all.  2.  In  that  God's  Spirit  here  commands  their  well  ruling 
to  be  honorably  rewarded.  Let  them  he  counted  worthy  of  double 
honor  :  or.  Let  them  be  dignified  with  double  honor.  Here  is  not 
only  reward,  but  an  eminent  reward  appointed  them,  and  that 
urged  from  Scripture,  ver.  18.  Where  God  thus  appoints  re- 
wards, he  approves  that  for  which  he  rev/ards  ;  and  what  God 
thus  approves  is  of  divine  right.     See  part  1,  ciiap.  V. 

4.  Yet,  finally.  These  elders,  vested  with  rule  in  the  Church, 
and  divinely  approved  in  their  rule,  are  distinct  from  all  them 
that  labor  in  tiie  word  and  doctrine.  This  may  thus  be  evidenced 
from  the  text,  as  some:|:  have  well  observed:  For,  1.  Here  is  a 
general,  under  which  the  several  kinds  of  officers  here  spoken  of 
are  comprehended,  elders;  all  here  mentioned  are  elders.  2.  Here 
are  two  distinct  kinds  of  elders,  viz :  those  that  rule  well,  there  is 
one  kind  ;  and  they  that  labor  in  the  word  (as  the  pastors)  and  doc- 
trine, (as  the  doctors  and  teachers,)  here  is  the  other  kind.  3.  Here 
are  two  participles  expressing  these  two  species  or  kinds  of  elders — 
ruling,  and  laboring :  those  only  rule,  that  is  all  their  work,  and 

*  Calvin,  Beza,  &-c.  on  this  place. 
t  See  Gillespie's  Aaron's  Rod,  book  2,  chap.  9. 

i  Mr.  Rutherford  in  his  Due  Rights  of  Presbyteries,  chap.  7,  sec.  7,  pages 
145-147. 


OF  CHURCH  GOVERNMENT.  I37 

therefore  here  are  called  ruling  elders ;  not  because  they  alone  rule, 
but  because  their  only  work  is  to  rule  :  but  these  not  only  rule, 
but,  over  and  besides,  //lei/ labor  in  the  word  and  doctrine.  4.  Here 
are  two  distinct  articles  distinctly  annexed  to  these  two  participles 
— they  that  rule  ;  they  that  labor.  5.  Finally,  here  is  an  eminent 
disjunctive  particle  set  betwixt  these  two  kinds  of  elders,  these 
two  participles,  these  two  articles,  evidently  distinguishing  one 
from  the  other,  viz.  especially  they  that  labor  in  the  word,  &c., 
intimating,  that  as  there  were  some  ruling  elders  that  did  labor 
in  the  word  and  doctrine,  so  there  were  others  that  did  rule,  and 
not  labor  in  the  word  :  both  were  worthy  of  double  honor,  but 
especially  they  that  both  ruled  and  labored  in  the  word  also.  And 
wheresoever  this  word,  here  translated  especially,  is  used  in  all 
the  New  Testament,  it  is  used  to  distinguish  thing  from  thing, 
person  from  person,  that  are  spoken  of;  as,  *' Let  us  do  good  to 
all,  but  especially  to  those  of  the  household  of  faith,"  Gal.  vi.  10  : 
therefore  there  were  some  of  the  household  of  faith,  and  some  that 
were  not  ;  and  accordingly  we  must  put  a  difference  in  doing  good 
to  them.  -"AH  the  saints  salute  you,  especially  those  of  Caesar's 
household  ;"  some  saints  not  of  his  household  :  all  saluted  them,  but 
especially  those  of  Cccsar's  houseliold.  "  He  that  provides  not 
for  his  own,  especially  tor  them  of  his  own  house,  he  hath  denied 
the  faith,"  1  Tim.  v.  8.  A  believer  is  to  provide  for  his  friends 
and  kindred,  but  especially  for  those  of  his  own  house,  wife  and 
children.  See  also  1  Tim.  iv.  10;  fit.  i.  11 ;  2  Tim.  iv.  13  ; 
2  Pet.  ii.  10  ;  Acts  xx.  38,  and  xxvi.  3  ;  in  all  which  places  the 
word  especially  is  used  as  a  disjunctive  particle,  to  distinguish 
one  thing  from  another,  without  which  distinction  we  shall  but 
make  nonsense  in  interpreting  those  places.  And  generally  the 
best  interpreters*  do  from  this  text  conclude,  that  there  were  two 
sorts  of  elders,  viz  :  the  ruling  elder,  that  only  ruled  ;  the  preach- 
ing elder,  that  besides  his  ruling,  labored  in  the  word  and  doctrine 
also. 

Now,  therefore,  seeing  the  officers  here  mentioned  are,  1.  Ac- 
cording to  the  word  of  Christ,  (for  this  is  the  word  of  Christ,) 
styled  elders ;  2.  Vested  with  rule  ;  3.  Approved  of  God  in  their 
rule;  and  yet,  4.  Distinct  fi'om  all  that  labor  in  the  word  and  doc- 
trine, as  hath  been  particularly  proved  ;  we  may  conclude,  that, 

Conclusion.  Therefore  the  officers  here  mentioned  are  tiie  ruling 
elders  in  the  Church  which  we  inquire  after,  and  that  by  divine 
right. 

But  against  this  place  of  1  Tim.  i.  17,  and  the  argument  from 
it,  divers  cavils  and  exceptions  are  made ;  let  them  have  a  brief 
solution. 

*  Beza,  Piscata,  Calvin,  011  this  verse. 
12* 


138  TUE  hlVlSE  IlIGIIT 

Except.  1.  There  were  two  sorts  of  elders,  some  laboring  in  the 
word  and  doctrine,  some  taking  care  of  tlie  fXK)r,  viz.  deacons ; 
both  were  worthy  of  double  honor,  especially  they  that  labored  in 
the  word,  &c.* 

Am.  1.  This  is  a  new  distinction  of  elders  without  warrant  of 
Scripture.  Deacons  are  nowhere  in  all  the  New  Testament  styled 
elders  ;f  nay,  they  are  contradistinguished  from  elders,  both 
teaching  and  ruling.  "  He  that  giveth  let  him  flo  it  with  simplici- 
ty :  he  that  ruleth,  with  diligence,"  Rom.  xii.  8.  "  Helps,  gov- 
crnrnenU,"  1  Cor.  xii.  28.  Compare  also  Tit.  i.  5,  6,  &c.,  1  Tim. 
iii.  2,  &c.,  with  1  Tim.  iii.  8,  &c.  2.  As  deacons  are  not  elders, 
so  deacons  have  no  rule  in  the  church.  It  is  true,  they  are  to 
"  rule  their  children  and  their  own  houses  well,"  1  Tirn.  iii.  12 ; 
this  is  only  family  rule  :  but  as  for  the  church,  their  office  the/ein 
is  to  be  hel'pH,  1  Cor.  xii.  28 ;  to  diMrtl/ule,  Ilom.  xii.  8 ;  to  serve 
tahks,  Acts  vi.  2,  3 ;  but  no  rule  is  ascribed  to  them. 

Except.  2.  But  by  ruling  well,  some  understand  living  well, 
leading  a  holy,  exemplary  life.  The  apostle  would  have  minis- 
ters not  only  to  live  well  themselves,  but  also  to  feed  others  by  the 
word  and  doctrine  ;  they  that  live  well  are  to  be  double  honored, 
especially  they  who  lalx)r  in  the  v/ord,  &c.,  as  1  Thess.  v. 
12,  134 

Ana.  l.-The  apostle  here  speaks  rather  of  officers  than  of  acts 
of  of?ice :  of  persons  rather  than  of  duties,  if  his  phrase  be  ob- 
served. 2.  Living  well  is  not  ruling  well  here  in  the  apostle'-s 
sense,  who  intends  the  rule  of  elders  over  others;  he  that  lives 
well  rules  well  over  himself;  not  over  others:  else  all  that  live 
well  were  church  rulers  ;  they  conduct  by  example,  do  not  govern 
by  authority.  Altar.  Damasc.  c.  xii.  3.  If  well  ruling  be  well 
living,  then  double  honor,  double  maintenance  from  the  churcli 
is  due  for  well  living,  (1  Tim.  v.  17,  18.)  conserjuently  all  that 
live  well  deserve  this  double  honor.  4.  This  seems  to  intimate 
that  mini?>ters  deserve  double  honor  for  living  well,  though  they 
preach  not.  How  absurd  !  5.  D.  Downham,  once  pleased  with 
this  gloss,  after  confessed  it  was  not  safe. 

Except.  3.  Those  that  rule  well  may  be  meant  of  aged,  infirm, 
superannuated  bishops,  who  cannot  labor  in  the  word  and  doc- 
trine.§ 

Aris.  1.  Here  is  no  speech  of  prelatical  bishops,  but  o{  ruling 

*  Bibon'H  Pcrpetaal  Government  of  Chmt's  Church,  chap.  x.  pages  130, 
131. 

+  Altar.  Damas.  cap.  xii.,  page  918  and  page  920. 

X  ii.  Kinjr,  in  hiti  Scrraori  on  Cant,  viii.,  Bibion  in  liiu  Pcrpetaal  Gavemmpiut 
of  Christ's  Church,  c.  x.  page  l.'i2,  &,c. 

/y  13.  King,  in  hiu  Bcrmon  on  Cant  viii.,  page  40. 


OF  CHURCH  GOVERXMEXT.  yyj 

and  preaching  elders  in  this  text.  2.  Mow  shall  old,  decrepit  hi- 
shops  rule  well,  when  they  cannot  labor  in  the  word  and  doc 
trine?  3.  By  this  gloss,  the  preaching  elders  that  labor  in  the 
word  and  doctrine,  should  be  preferred  before  the  most  ancient 
bishop  in  double  honor;  such  doctrine  would  not  loner  since  have 
been  very  odious  and  apocryphal  to  our  late  prelates.  4  Thos- 
preachers  that  have  faithfully  and  constantly  spent  their  stren^th^ 
and  worn   out  themselves  with   ministeriariabor,  that  thev  c°an.' 


,  .„wv^.,    mui    LijtTv    v;aij- 

rule    nor    preach    any    longer,    are    yet    worthy   of  double 
bonor  for  all  their  former  travels  in  the  service  of  Christ  and  his 


not 
hor 
Church 


Except.  4:.  Among  ministers  some  did  preach,  others  only  ad- 
ministered  the  sacraments  ;  so  Paul  showeth  that  he  preached  and 
labored  more  than  all  the  apostles,'^  1  Cor.  xv.  10-  but  ban 
tized  few  or  none,  1  Cor  i.  14,  leaving  that  to  be  performed  by 
others  ;  and  when  Paul  and  Barnabas  were  companions,  and  their 
trave  s  were  equal,  yet  Paul  is  noted  to  have  been  the  chief  speak- 
er,  (Acts  xiv    12:)    all  were  worthy  of  double   honor,  but  espe- 
cially  they  who  labored  in  the  word  and  doctrine.* 
_  Ans.  1    This  gloss  imagineth  such  a  ministry  in  the  apostles' 
times  as  the  prelates  had  erected  of  late  in  their  days,  viz  •  many 
dumb  dogs  that  could  not  bark  nor  preach  at  all,  yet  could  ad 
minister  the  sacraments  by  the  old  service-book.     But  the  apos 
ties,  as  Cartwrightf  observes,  allowed  no  such  ministers,  will  have 
every  bishop  or  preaching  elder  to  be  both  "  apt  to  teach,  and  able 
to  convince,     1  Tim.  iii.  2;   Tit.  i.  9.     So  that  it  was  far  from 
Jraul  to  countenance  a  non-preaching  or  seldom-preachincr  minis- 
try,  by  allowing  any  lionor  at  all,  much  less  a  double  honor,  to 
such.     Sure,  preaching  is  one  part,  yea,  a  most  principal  part  or 
duty  of  the  minister's  office,  (as  hath  been  evidenced  before.  Part 
2   Chap    \JI.,)  and  shall  he  be  counted  worthy  of  double  honor 
that  neglects  a  principal  duty  of  his  office?  NaV,  he  deserves  not 
the  very  name  of  such  an  officer  in  the  church  :  why  should  he 
be  called  a  pastor  that  doth  not  feed  ?  or  a  teacher,  that  doth  not 
teach  his  flock  ?  &c.,  sailh  Chrysost.  Hom.  xv.  in  1  Timothy    '> 
Why  should  Paul's  laboring  be  restrained  here  to  his  preaching 
only?  when  Paul  speaks  of  his  own  labor  elsewhere,  he  speaks 
ot  It  in  another  sense,  2  Cor.  xi.  17,  -in  labor  and  weariness"— 
compare  it  with  the  context;  and  in  this  place  judicious  Calvin 


Df  n^FiJiH'^fh^  "'  ^,''  ^^^''"^^  ^^'^^"'''  Cart  Wright's  first  Reply.  This  is  one 
of  D.  Field  s  hree  glosses.     Field,  Of  the  Church,  lib.  v.,  chap:  26 

,r  Lthr.Tnffl^'     r  "'  't''^^:^^  ^'''^  "^  teaching,  are  like  idols,  their  cases, 
n  1  Tun  V   17    '     "^  '"  '^'"  '^'"''^^'^  '^^"^''-    ^^^-^^^^-^'S'^t  Testuin.  Annot, 


140  '^'JIE  DIVINE  RIGHT 

seems  ratlier  to  interpret  it  of  other  manner  of  labor,  and  Parens 
extends  it,  besides  preaching,  to  divers  otlier  labors  which  Paul 
did  undergo.  3.  What  warrant  doth  this  exception  hold  out  for 
two  sorts  of  ministers  here  pretended,  some  preaching,  others  on/y 
administering  the  sacraments  ?  Thus,  Paul  preached  much,  hap- 
tized  butj'cw  :  thorelbre,  there  were  some  that  only  administered  the 
itacramenls  :  well  concluded.  Yet  Paul  baptized  some,  1  Cor.  i. 
14,  16,  distributed  the  Lord's  supper  to  some,  Acts  xx.  7,  11  ;  so 
that  he  both  preached  and  dispensed  the  sacraments.  Let  any 
^how  where  any  person  dispensed  the  sacraments  that  was  not  a 
preacher.  Again,  Paul  and  Barnabas  equally  travelled  together., 
hut  Paul  was  chief  speaker  :  what  then?  therefore  some  labored 
in  the  word,  others  in  the  sacraments  only.  Tliis  is  woful  logic. 
4.  To  whomsoever  the  power  of  dispensing  the  sacraments  was 
given  by  Christ,  to  them  also  the  power  of  preaching  was  given  ; 
dispensing  the  word  and  sacraments  are  joined  in  the  same  com- 
mission, Matt,  xxviii.  18-20  :  what  Christ  joins  together  let  not 
man  put  asunder.  5,  Touching  the  preaching  elder  there  is  men- 
tioned only  one  act  peculiar  to  his  office,  viz.  laboring  in  thewordf 
&c.  ;  but,  taking  a  part  lor  the  whole,  we  may  understand  his  dis- 
pensing the  sacraments  also,  and  what  else  is  peculiar  to  the 
preaching  elder's  oflice,  though  for  brevity's  sake  it  be  not  here 
named.* 

Except.  5.  By  elders  that  rule  well  may  be  meant  certain  gov- 
ernors, or  inferior  magistrates,  chosen  to  compose  controversies  or 
civil  strifes.  Suitable  hereunto  is  the  late  Erastian  gloss,  that 
by  elders  ruling  well  may  be  meant  kings,  parliament-men,  and 
all  civil  governors. f 

Ans.  1.  it  is  well  known  that  in  the  primitive  times  there  was 
no  Christian  magistrate  in  the  Church,  and  for  the  Church  to 
choose  heathen  judges  or  magistrates  to  be  arbitrators  or  daysmen 
in  civil  controversies,  is  a  tiling  utterly  condemned  by  the  apostle, 
1  Cor.  vi.  1,  6i.c.  2.  Tiie  apostle  speaks  here  of  ecclesiastical, 
not  of  civil  olHcers,  as  the  latter  j)hrase  intimates.  The  main 
scope  of  this  epistle  was  to  instruct  Timothy  how  to  behave  him- 
self, not  in  the  commonwealth,  but  in  the  Church  of  God,  (1  Tim. 
iii.  15,)  and  here  bespeaks  of  such  ollicers  as  were  in  being  in 
the  Church  at  that  time.  3.  If  kings,  parliament-men,  and  all 
civil  governors  be  these  ruling  elders,  then  ministers  have  not  on- 
ly an  equal  share  with  them  in  government  by  this  text,  which  the 
Erastians  will  not  like  well  ;  but  also  are  to  have  a  superior  hon- 
or or  maintenance  to  kings,  parliament-men,  and  all  civil  gov- 
ernors.    Certainly  the  magistrates  will  never  triumph   in  this 

*  Allur.  l)aiuu«c.  chap,  xii.,  page  91!).  t  Bridge,  Ilusscy. 


OF  CHURCH  GOVERNMENT.  l4l 

gloss,  nor  thank  them  that  devised  it.  4.  Sutlive  seems  to  be 
against  this  opinion,  (though  no  great  friend  to  ruling  elders,)  say- 
ing Beza  bestows  many  words  to  prove  that  the  judges  in  1  Cor. 
vi.  were  not  of  the  number  of  presbyters:  which  truly  I  myself 
should  easily  grant  him.  For  there  were  none  such  ever  consti- 
tuted. 5.  This  is  a  novel  interpretation,  as  some  observe,*  un- 
known among  ancient  writers. 

Except.  6.  Tiiose  words  {especialhj  iliey  who  lahor  in  the  word 
and  doctrine^  are  added  to  the  former  explanativcly,  to  teach  us 
who  they  are  that  rule  well,  viz.  they  w'ho  laboj'  much  in  the  word 
and  doctrine^  and  not  to  distinguish  them  that  labor  in  the  word, 
from  elders  ruling  well  ;  as  if  Paul  had  said,  "  Let  the  elders 
that  rule  well  be  counted  worthy  of  double  honor,  greatly  labor- 
ing  in  the  word,"  &c.  For  the  word  translated  especialhj  here 
more  aptly  signifies  much,  greatly,  than  especially.  For  though 
with  the  adversative  hut  along  with  it,  it  signifieth  especially,  yet 
alone  (as  it  is  here)  it  signifies  much,  greatJy.-f 

Ans.  1.  If  this  sentence  [especially  they  who  labor,  &c.]  were 
added  only  to  explain  who  are  well-ruling  elders,  viz.  such  as 
greatly  labor  in  the  word,  &:c.,  then  few  of  the  prelatical  bishops 
were  to  be  counted  well-ruling  elders,  for  very  few,  if  any  of  them, 
were  guilty  of  laboring  greatly  in  the  word  and  doctrine.  2.  Then 
also  the  apostle  would  have  said,  either  who  especially  labor,  or 
simply  without  the  article,  especially  laboring ;  then  especially, 
they  who  labor,  as  here  he  doth,  carrying  his  speech  rather  to 
distinct  persons  and  officers,  than  to  distinct  duties  or  actions. 
3.  This  word  translated  especially,  hath  been  already  in  the  minor 
proposition  proved  to  be  rather  disjunctive,  than  explanatory  ;  a 
term  of  distinction  to  point  out  a  several  sort  of  elders  from  only 
ruling  elders,  rather  than  a  term  of  explication,  signifying  who 
are  to  be  reputed  these  well-ruling  elders.  4.  The  word  espe- 
cially is  used  for  a  term  of  distinction,  even  in  those  places  where 
the  adversative  hut  is  not  joined  to  it,  as  in  Tit.  i.  10,  "  For  there 
are  many  unruly  and  vain  talkers  and  deceivers,  especially  they 
of  the  circumcision  :"  where  especially  distinguishes  the7n  of  the 
-circumcision,  from  all  other  vain  talkers,  and  deceivers  ;  and  in 
1  Tim.  iv.  10,  "  Who  is  the  Saviour  of  all  men,  especially  of  them 
that  believe  ;"  here  especially  without  hut  distinguishes  them  that 
believe  from  all  other  men,  as  capable  of  a  special  salvation  from 
^God  ;  if  here  it  were  not  a  note  of  distinction,  according  to  this 
gloss,  we  should  thus  read  the  place,  "  Who  is  the  Saviour  of  all 
men,  greatly  believing  ;"  but  this  were  cold  comfort  to  weak 
Christians  of  little  faith.     So  here  esjJecially,  though  but  be  want- 

*  Altar.  Damasc.  chap,  xii.,  page  919.         t  Sutlive. 


142  THE  DIVINE  RIGHT 

ing,  distinguisheth  them  that  labor  in  th6  word  and  doctrine,  from 
them  that  labor  not  therein,  and  yet  rule  well. 

Except,  7.  It  is  one  thing  to  preach,  another  thing  to  labor  in 
the  word  and  doctrine.  If  there  be  here  any  distinction  of  elders 
it  is  between  those  that  labor  more  abundantly  and  painfully,  and 
between  those  that  labor  not  so  much.  This  objection  takes  much 
with  some.*  B.  Bilson  much  presses  this  objection  from  the  em- 
phasis  of  the  word  laboring;  signifying  endeavoring  anything 
with  greater  striving  and  contention,  &c.,  to  this  sense,  "  Let  the 
elders  that  rule  well  be  counted  worthy  of  double  honor,  espe- 
cially they  who  labor  and  sweat,  &:c..  in  the  word — who  give 
themselves  even  to  be  tired  and  broken  with  labors ;"  and  this, 
saith  he,  is  the  genuine  signification  of  the  xvord  translated  lafx)r- 
ing,  when  it  is  borrowed  from  the  labor  of  the  body,  to  denote  the 
contention  or  striving  of  the  mind,  &c."|" 

Ans.  1.  This  gloss  takes  it  for  granted,  that  this  text  speaks 
only  of  preaching,  or  the  ministry  of  the  word,  and  therein  of  the 
lesser  or  greater  pains  taken  :  which  (besides  that  it  begs  the 
thing  in  question)  makes  the  ministry  of  the  word  common  to 
both  sorts  here  distinctly  spoken  of,  whereas  rather,  the  plain  cur- 
rent of  the  text  makes  ruling  common  to  both,  over  and  beyond 
which  the  preaching  elder  labors  in  the  word.  2.  Doth  not  this 
interpretation  allow  a  double  honor  to  ministers  that  labor  not  so 
much  as  others  in  the  word  ?  And  can  we  think  that  the  labo- 
rious Paul  intended  to  dignify,  patronize,  or  encourage  idle  drones, 
lazy,  sluggish,  seldom  preachers?  Ministers  must  be  exceeding 
instant  and  laborious  in  their  ministry,  2  Tim.  iv.  1-3.  If  this 
were  the  sense  only  to  prefer  the  greater  before  the  less  labor  in 
the  ministry,  the  apostle  would  have  used  this  order  of  words, 
"  Let  the  elders  that  rule  well  be  counted  worthy  of  double  honor, 
especially  they  who  labor,"  &:c.,  take  upon  themselves  more 
weighty  cares.  For  those  words  (in  the  word  and  doctrine) 
should  either  have  been  quite  omitted,  as  now  was  expressed,  or 
should  have  been  inserted  immediately  after  them  that  rule  well, 
and  before  the  word  especially,  to  this  effect,  "  Let  the  elders  iha* 
rule  well  and  preach  the  word  and  doctrine  well,  be  counte'i 
worthy  of  double  honor;  but  especially  those  who  labor  much  in 
well  ruling  and  in  well  preaching :"  in  such  an  expression  th': 
case  had  been  very  clear  and  evident.  4.  Should  this  commen' 
stand,  that  they  who  labor  more  in  the  ministry  than  others  should 
have  more  honor,  more  maintenance,  than  others,  how  many  em- 
ulations and  contentions   were  this   likely  to  procure  ?      Who 


*  Sullive,  De  Prfsbyterio,  cap.  12,  pages  72,  7.3. 
t  Bilson's  Government  of  the  Church,  page  133. 


OF  CHURCH  GOVERNMENT.  I43 

shall  undertake  to  proportion  the  lionor  and  reward,  according  to 
the  proportion  of  every  minister's  labor  ?  5.  As  for  llic  criticism 
of  the  word  laboring,  which  Bilson  lays  so.  mucii  stress  upon,  these 
things  are  evident,  1.  That  here  lahoring,  signifies  emphatically 
nothing  else  but  that  labor,  care,  diligence,  solicitude,  &c.,  which 
the  nature  of  the  pastoral  office  requires  in  every  faithful  pastor; 
as  is  implied  1  Tiicss.  v.  12,  13,  "  Know  them  which  labor 
among  you,  and  are  over  you  in  the  Lord  ;"  and  the  apostle 
saith  that  every  minister  "  shall  receive  a  reward  according  to 
his  own  labor,"  1  Cor.  iii.  8.  Such  labor  and  diligence  also  is 
required  in  them  that  rule,  whilst  they  are  chai'ged  to  rule  ivitli 
diligence,  Rom.  xii.  8,  which  is  as  much  as  ivith  labor :  yea,  the 
common  charity  of  Christians  hath  its  labor ;  and  this  very  word 
labor  is  ascribed  thereunto,  labor  of  love,  1  Thess.  i.  3  ;  Hcb.  vi. 
10.  2.  That  if  the  apostle  had  here  intended  the  extraordinary 
labor  of  some  ministers  above  others,  not  ordinarily  required  of 
all,  he  would  have  taken  a  more  emphatical  word  to  have  set  it 
out,  as  he  is  wont  to  do  in  some  other  cases,  as  in  2  Cor.  xi.  27, 
"  In  labor  and  weariness."  1  Thess.  ii.  9,  "  For  ye  remembered, 
brethren,  our  labor  and  weariness."  6.  Finally,  "  If  there  be 
but  one  kind  of  church  officers  here  designed,  then,"  as  saith  the 
learned  Cartwright,  "  the  words  {csjpecially  those  that  labor)  do 
not  cause  the  apostle's  speech  to  rise,  but  to  fall ;  not  to  go  for- 
ward, but  to  go  backward  ;  for  to  teach  worthily  and  singularly 
is  more  than  to  teach  painfully  ;  for  the  first  doth  set  forth  all  that 
which  may  be  required  in  a  worthy  teacher,  where  the  latter  no- 
teth  one  virtue  only  of  pains  taking." 

Except.  8.  Though  it  could  be  evinced,  that  here  the  apostle 
speaks  of  some  other  elders,  besides  the  ministers  of  the  word, 
yet  what  advantage  can  this  be  for  the  proof  of  ruling  elders  ? 
For  the  apostle  being  to  prove  that  the  ministers  of  the  word 
ought  to  be  honored,  i.  e.  maintained  ;  why  might  he  not  use  this 
general  proposition,  that  all  rulers,  whether  public  or  domestic, 
whether  civil  or  ecclesiastical,  are  to  be  honored  ?  And  when 
the  apostle  speaketh  of  the  qualifications  of  deacons,  he  requires 
them  to  be  such  as  have  ruled  their  own  houses  well.* 

Ans.  1.  This  slight  gloss  might  have  appeared  more  tolerable 
and  plausible,  were  it  not,  partly,  that  the  grand  scope  of  the 
apostle  in  this  chapter  and  epistle  is  to  direct  about  church  officers 
and  church  affairs,  as  both  the  context,  and  1  Tim.  iii.  14,  15, 
clearly  evidence ;  and  partly,  had  the  word  rulers  been  express- 
ed alone  in  the  text,  and  the  word  elders  left  out :  but  seeing  that 
the  apostle  speaks  not  generally  of  them  that  rule  well,  but  par- 

*  Sutlivo,  De  Presbyterio,  c.  12,  pages  72,  73. 


144  THE  DIVINE  RIGHT 

ticularly  of  the  elders  that  rule  well  in  the  Church,  here  is  nd 
place  for  this  poor  faint  gloss.  2.  Had  the  apostle  here  intended 
sucli  a  lax  and  general  proposition  for  all  sorts  of  rulers,  then 
had  he  also  nneant  that  an  honorable  maintenance  is  due  from 
the  Church  to  domestic  as  well  as  public,  yea,  to  civil  as  well  as 
ecclesiastical  rulers  :  then  the  Church  should  have  charge  enough : 
yea,  and  then  should  ministers  of  the  word  (according  to  this 
interpretation)  have  more  honor  and  maintenance  than  any  other 
rulers,  domestic  or  public,  civil  or  ecclesiastical.  Magistrates 
will  never  thank  him  for  this  gloss.  3.  Though  some  kind  of 
skill  to  rule  and  govern  be  reqdired  in  deacons,  yet  that  is  no 
public  rule  in  the  Church,  but  a  private  rule  in  their  own  houses 
only,  which  the  apostle  mentions,  1  Tim.  iii.  12. 

Except.  9.  But  these  well-ruling  presbyters  may  be  referred 
to  these  pastors  and  teachers  which  were  resident  in  every  church, 
who  therefore  are  properly  said  to  have  care  and  inspection  of 
the  faithful,  as  being  affixed  to  that  place  for  that  end  ;  but  the 
word  laboring,  or  they  that  labor,  may  be  referred  to  them  who 
travelled  up  and  down  for  the  visiting  and  confirming  of  the 
churches.*  "  There  were  some  that  remained  in  some  certain 
places,  for  the  guiding  and  governing  of  such  as  were  already 
won  by  the  preaching  of  the  gospel :  others  that  travelled  whh 
great  labor  and  pains  from  place  to  place  to  spread  the  know- 
ledge  of  God  into  all  parts,  and  to  preach  Christ  crucified  to 
such  as  never  heard  of  him  before.  Both  these  were  worthy 
of  double  honor,  but  the  latter  that  builded  not  upon  another 
man's  foundation,  more  especially  than  the  former,  that  did  but 
keep  that  which  others  had  gotten,  and  govern  those  that  others 
have  gained. "f 

Ans.  1.  If  this  be  the  sense,  that  there  were  some  ministers 
fixed,  and  limited  to  particular  places  and  churches ;  others  un- 
fixed, having  an  unlimited  commission,  and  these  are  to  be  espe- 
cially honored  :  then  the  meaning  is,  that  the  apostles  and  evan- 
gelists who  were  unfixed,  and  had  unlimited  commissions,  and 
laid  the  foundation,  were  to  be  especially  honored  above  pastors 
and  teachers  that  were  fixed  and  limited,  and  only  built  upon 
their  foundation.  But  how  should  this  be  the  meaning  ?  For 
this  seems  a  needless  exhortation  ;  what  church  would  not  readily 
yield  an  especial  honor  to  apostles  and  evangelists  above  pastors 
and  teachers  ?  This  would  savor  too  much  of  self-seeking  in 
the  apostle,  and  providing  for  his  own  honor.  This  implies  that 
the  text  hath  reference  to  apostles  and  evangelists,  whereas  it  evi- 
dently  speaks  only  of  ordinary  ruling  and  preaching  presbyters. 

*  Bilson,  page  135.  t  Field,  Book  v. 


OF  CHUPXH  GOVERNMENT.  ^^^ 

^ere  ordinary  presby/ers  't;  ordiinM':.  I^  oved  t„ 't' 
Church  wuhout  limitation  of  eonimission,  where  can -it  be  Mf 
oenced  in  all  the  Scriptures  ?  M-anderingpresbv'ers  are  nowhere 
contended:  wandering  star,  are  condemnea  Jude  ver  13 
3.  To  refer  tlie  word  laborhiff  to  them  thif  u-^LuJa  F  ^"-  Z^" 
.0  place  for  visiting  and  confirming  oHhc't  ve°"  fveal 
and  unjusttfiable  in  this  place  ;  for  this  clashes  wi^hDr-pWd's 

fmr   (T"'T''  ^-^^^P'-  ■*'   limiting  fefo^Vo  preach! 
ing.)     But  anv  thin^  for  a  pre*?ent  shiff     Thi^  «-^,.^  •         F'^.^^"- 

given  to  the  apostlefas  1  Cor  iv  7o     2  Cor   J    27'-  ITT'^ 

are  apostles  and  evangelists  called'/'iolj  ^„e"e,f  in    e"  pl^  rJF 

ther  travellmg  from    place  to  place,  to  lay   the  foundation  of 

Chr.  ttanuy.  thereby  to  distinguish  them  from  ordinary  Zors 

and  teachers?     A  ay   the  apostle  himself  makes  rtm  L^rlT 

and  rt««  timt  laior,  the  same,  1  Thess.  v.  12,  13.     So  here  in 

.  e.  both  of  them  ordinary  presbyters,  both  of  them  rulinl  oi^lv 
to  one  of  tliem  the  office  of  /^boring  in  the  word  and  dooSne  k 
superadded;  yea,  the  very  women  that  were  godlv  were  lid  tl 
labor  m  tbe  Lord  Rom.  xvi.  6,  12,  not  for  their  i'avet  up 
and  down  several  countries  to  propagate  the  gospel,  for  where  are  " 
Mary  and  Persis  reported  to  have  done  this  ?  Yet  doubUess  such 
good  women  privately  labored  much  to  bring  in  others,  epec^Hv 
and  inhe'r  '"''  '"  ''"Y  ""   ^P°^"^^''  ""d-entertain    he  gospe f 

a-cl   I         'Pk™"  ^"'''•«™''^'.  how  much  more  may  kbor  b^ 

ascribed  to  presbyters  in  respect  of  both  their  private  and  oublie 
I  employments  I     So  that  this  word  hbori,,^,  w-Wch  is  applfed    n 

Scripture  not  only  ,0  ordinary  presbyters,  but  also  to  »-omel " 
i  cannot  (without  violence)  be  drawn  peculiarly  ,0  siVnify  apoTtles 
land  evangelists,  as  this  exception  intends.      "  '    ^  ^ 

^hxcepl   10.  Seeing  in  every  minister  of  the  word  three  things 

are  requisite   unblamableness  of  life,  dexterity  of  govern' n.   and 

pelll^'the  iT'"'  '.  ""^  '"^  ?"'  "■'  -™--ded'  here  ^  Ts- 
pecialh  the  labor  m  doctrine  above  them  both  ;  therefore  here  are 
set  down  not  a  two.fold  order  of  presbyters,  bu  only  two  par's  of 
.he  pastoral  otfice,  preaching  a^id  governing;    b4   which   the 


j^g  THE  DIVINE  KIGIIT 

apostle  joins  in  the  office  of  pastots,  1  Thes.  v.  2-13.*  "The 
nuides  of  Iho  ciiurch  are  wortliy  of  double  honor,  both  in  respect 
of  Kovernin-  and  teaching,  hut  especially  for  their  pains  in  teach- 
h«g  ;  so  noling  two  parts  or  duties  of  presbyterial  offices,  not  two 

sorts  of  presbyters. "t  ,  x   ..      c      ^•  ^  ^»a 

Am.  1.  Jt  is  true,  pastors  have  the  power  both  of  ruling  and 
preaching  belonging  to  their  office,  as  is  intimated,  1  Ihes.  v.  12, 
la,  and  ll.b.  xiii.  7,  and  in  other  placns  ;  but  doth  it  therefore 
follow,  tliat  none   have  the  power  of  ruling,  but  those  that  have 
the  power  of  preaching?  or  that  this  text,  or  1  lim.  v.  17,  in- 
tends  only  those  rulers  that  preach  ?     2.  Bilson,  in  this  excep- 
tion,  confesseth  that  laborm^  belongs  to  ordinary  fixed  pastors, 
and  therefore  contradicts  himself  in  his  former  objection,  where- 
in  he  wouhl  have  appropriated  it  to  unfixed  apostles  and  evangel- 
ists  ;  yea,  by  this  gloss  it  is  granted,  that  preaching  presbyters 
are  to  be    more    lionored    than    non-preaching    ruling    prelates. 
These  are  miserable  shifts  and  evasions,  whereby  they  are  neces- 
sitatod  thus  to  wound  their  own   friends,  and  to  cross  their  own 
principles.     3.   According  to  this  gloss,  this  should  be  the  sense, 
"Let  the  ministers  that  rule  well  by  good  life,  and  skilful  gov- 
crnmcnt,   be  counted    worthy  of  double  iionor,  especially  they 
who  labor  in  tlie  word  and  doctrine."     Now  dolh  not  this  tacitly 
insinuate,  that  some  ministers  may  rule  well,  and  be  worthy  ot 
double   honor,   though  they  labor  not  in  the  word  and  doctrine? 
and  how  absurd  were  this  ?     But  if  the  text  be  interpreted  riot  of 
several  acts  of  the  same  office,   but  of  several  sorts  of  onicers, 
tliis  absurdity  is   prev(,'nted,  Ui  rullnir  elders  he  doubly  honored, 
espedally  tho.ethal.  hoik  ruk  and  preach.     4.  The  text  evidently 
speaks  not  of  duties,  but  of  persons  ;  not  of  acts,  but  of  agents  j 
not  of  offices,  but  of  officers  ;  for  it  is  not  said,  -  Let  the  elders 
be  counted  worthy  of  double  honor,  for  well  ruling;  especia  ly 
for  laboring"— but,  Lei  the  elders  that  rule  well,  espeaallij  they 
that  Inhor  in  the  word,  <^c.     So  that  this  gloss  is  vain,  and  against 
the  plain  letter  of  the  text.  .7.77 

Evrept  11.  Though  the  emphasis  of  the  word,  they  that  labor, 
be  not  to  be  neglected,  yet  the  diflerence  betwixt  presbyters  is 
not  put  l^y  that  word,  but  by  those  {in  the  leord  and  doctrine.)  1  his 
docs  not  signify  two  kinds  of  presbyters,  but  two  offices  of  minis- 
ters  and  pastors  ;  one  general,  to  rule  well ;  another  special,  to  la- 
lor  in  the  word  and  doctrine.  To  rule  well,  sailli  1  lerom  is  to 
fulfil  his  office  :  or,  as  the  Syriac  interpreter  expounds  it,  to  be- 
liave  themselves  well  in  their  place  ;"  or  as  the  Scripture  speaks, 
To  go  in  and  out  before  God's  people  as  becomes  them,  going  be- 


Bilson,  page  l.'i3. 


i  Field,  book  v. 


OF  CHURCH  GOVERNMENT.  I47 

fore  ihem  in  good  ivorks  in  Iheir  'private  conversations,  and  also  in 
their  public  administrations  ;  whence  the  apostle  makes  here  a 
comparison  betwixt  the  duties  of  ministers  thus,  "  All  presbyters 
that  generally  discharge  their  ofilce  well  are  worthy  of  double 
honor  ;  especially  they  who  labor  in  the  word,  which  is  a  prima- 
ry part  of  their  office."* 

Ans.  1.  For  substance  this  objection  is  the  same  with  objection 
10,  already  answered,  therefore  much  miore  needs  not  to  be  added. 
2.  It  is  to  be  noted,  that  the  apostle  saith  not,  "  Let  the  presbyters 
that  rule  well  be  counted  worthy  of  double  honor,  especially  be- 
cause they  labor  in  the  word — for  then  he  should  have  pointed  at 
the  distinct  offices  of  ministers;"  but  he  saith,  es'peci  ally  they  that 
labor,  which  clearly  carries  the  sense  to  the  distinction  of  elders 
themselves,  who  have  distinct  employments.  3.  If  preaching 
presbyters  only  should  here  be  meant,  and  under  that  phrase 
\that  rule  well)  their  whole  office  in  general,  and  the  right  man- 
aging  thereof,  should  be  contained,  whereas  laboring  in  the  word 
and  doctrine  (as  this  exception  implies)  is  but  one  part  thereof, 
then  hence  it  would  inevitably  follow,  that  a  minister  deserves 
more  honor  for  the  v/ell  administration  of  one  part  of  his  oflice 
only,  than  for  the  well  managing  of  the  whole,  which  is  absurd  ! 
Here  therefore  the  apostle  doth  not  compare  one  primary  part  of 
the  pastor's  office,  with  the  whole  office  and  all  the  parts  thereof ; 
but  one  sort  of  presbyters  with  another,  distinguishing  the  mere 
ruling  presbyter  from  the  ruling  and  preaching  presbyter,  as  the 
acute  and  learned  Whitaker  hath  well  observed. 

Except.  12.  It  is  evident  in  the  text  itself,  that  all  these  elders 
here  meant  were  worthy  of  double  honor,  whether  they  labored 
or  governed  ;  which  by  St.  Paul's  proofs,  presently  following, 
and  by  the  consent  of  all  old  and  new  writers,  is  meant  of  their 
maintenance  at  the  charges  of  the  Church. f  Now  that  lay- 
judges  and  censors  of  manners  were  in  the  apostle's  time  found 
at  tlje  expense  of  the  Church,  or  by  God's  law  ought  to  have  their 
maintenance  at  the  people's  hands,  till  I  see  it  justly  proved,  I 
cannot  believe  it :  which  yet  must  be  proved  before  this  construc- 
tion can  be  admitted.:}: 

Ans.  1.  This  word  honor  signifies  (after  the  custom  of  the 
Hebrews,  Exod.  xx.  12)  all  pious  oflices  and  relief.  This 
phrase  {double  honor)  interpreters  expound  either  absolutely  or 
comparatively.     Absolutely  thus  :  double  honor,  i.  e.  great  hon- 

*  D.  Downham.     See  Altar.  Damasc.  c.  xii.  page  924. 

t  Chrysost.  Homil.  15,  in  1  Tim.  5,  Hier.  in  1  Tim.  cap.  5,  Ambr.  in 
1  Tim.  cap.,  Calv.  in  1  Tim.  cap.  5,  Bullinger  in  1  Tim.  cap.  5,  Beza  in 
1  Tim.  5. 

t  Bilson,  Sutlive,  and  Downham. 


148  THE  DIVINE  RIGHT 

or,  so  some ;  maintenance  in  this  life,  happiness  in  the  life  to 
come,  so  others  ;  honor  of  reverence  to  their  persons,  and  of 
maintenance  for  their  labors,  so  Chrysostom,  of  wliich  saith  Cal- 
vin, "  That  Chrysostom  interprets  double  honor  to  be  maintenance 
and  reverence,  I  impugn  not."  Comparatively  thus  :  double  lion - 
or  here  seems  to  relate  to  what  was  before  spoken,  ver.  3, 
"  Honor  widows  that  are  widows  indeed."  Now  here  he  inti- 
mates, that  though  widows  are  to  be  honored,  yet  these  should  be 
much  more  honored  ;  they  should  have  single,  these  double  hon- 
or. In  this  last  sense,  which  seems  most  genuine,  it  seems  most 
likely  that  the  apostle  here  intended  principally,  if  not  only,  the 
honor  of  maintenance  ;  partly  because  the  honor  appointed  for 
widows,  ver.  3,  dsc,  was  only  maintenance;  partly  because  the 
reason  of  this  charge  to  honor,  &c.,  refers  only  to  maintenance, 
ver.  18.  Thus  far  we  grant,  that  the  text  speaks  of  mainte- 
nance.  2.  It  may  be  further  yielded  that  all  the  presbyters  here 
spoken  of  are  to  be  counted  worthy  of  double  honor,  of  honora- 
ble, liberal  maintenance;  even  they  that  rule  well  (if  need  re- 
quire) are  to  be  thus  honored,  but  the  principal  care  of  mainte- 
nance ought  to  be  of  them  that  labor  in  the  word  and  doctrine, 
because  the  apostle  saith  especially  they  that  labor,  &c.  :  the  like 
injunction,  see  Gal.  vi.  6,  "  Let  him  that  is  catechized,  commu- 
nicate to  him  that  catechizeth  him  in  all  good  things;"  and  thus 
much  this  text  plainly  evidenceth.  3.  What  then  can  be  infer- 
red hereupon  by  the  adversaries  of  ruling  elders  ?  "  Therefore 
the  ruling  elders  (in  the  reformed  churches)  that  take  no  main- 
tenance of  the  church,  are  not  the  elders  that  rule  well  here  men- 
tioned ?"  This  follows  not :  the  apostle  Paul  took  no  wages  of 
the  church  of  Corinth,  2  Cor.  xi.  7-9,  and  xii.  12,  13,  &:c.,  was  he 
therefore  not  an  apostle  to  them,  as  to  other  churches  of  whom 
he  took  maintenance  ?  Divers  among  us  in  these  days  labor  in 
the  word  and  doctrine,  and  are  not  sufficiently  maintained  by 
their  churches,  but  forced  to  spend  of  their  own  estates  to  do  oth- 
ers service ;  are  they  therefore  no  ministers  ?  Forgive  them 
this  wrong.  Most  churches  are  not  able  (or  at  least  not  willing) 
to  maintain  their  very  preaching  presbyters  and  their  families 
comfortably  and  sutficiently,  as  the  gospel  requireth  :  if  therefore 
in  prudence,  that  the  Church  be  not  needlessly  burdened,  those 
ruling  elders  are  chosen  generally  that  need  no  maintenance, 
doth  their  not  taking  maintenance  of  the  church  make  their  office 
null  and  void  ?  Or  if  the  church  do  not  give  them  maintenance 
(when  they  neither  need  it,  nor  desire  it,  nor  is  the  church  able 
to  do  it)  is  the  church  therefore  defective  in  her  duty,  or  an  ill 
observer  of  the  apostolical  precepts  ?  Sure  maintenance  is  not 
essentially  and  inseparably  necessary  to  the  calling  of  either  rul- 


OF  CHURCH  (JOVEllNMENT. 


149 


ing  or  preaching  elder.  There  may  he  cases  when  not  only  the 
preaching,  hut  the  ruling  elders  ought  to  be  maintained,  and  there 
may  be  cases  when  not  only  the  ruling  hut  also  the  preaching 
presbyter  (as  it  was  with  Paul)  should  not  expect  to  be  maintain- 
ed by  the  church.  4.  It  is  as  observable  that  the  apostle  here 
saith,  let  them  be  counted  worthy  of  double  honor,  though  the 
reformed  churches  do  not  actually  give  double  maintenance  to 
elders  that  rule  well,  yet  they  count  them  wonhy  of  double 
maintenance,  though  the  elders  do  not  take  it,  though  the  churches 
cannot  give  it. 

Finally,  unto  these  testimonies  and  arguments  from  Scripture, 
many  testimonies  of  ancient  and  modern  writers  (of  no  small 
repute  in  the  Church  of  God)  may  be  usefully  annexed,  speaking 
for  ruling  elders  in  the  Church  of  Christ  from  time  to  time  :  some 
speaking  of  such  sort  of  elders,  presbyters,  or  church-governors, 
as  that  ruling  elders  may  very  well  be  implied  in  their  expres- 
sions;  some  plainly  declaring  that  the  Church  of  Christ  in  fact 
had  such  officers  for  government  thereof;  and  some  testifying 
that  of  right  such  officers  ought  to  be  in  the  Church  of  Christ 
now  under  the  New  Testament  for  the  well  guiding  thereof;  by 
which  it  may  notably  appear,  that  in  asserting  the  office  of  the 
ruling  elder  in  the  Church,  we  take  not  upon  us  to  maintain  any 
singular  paradox  of  our  own  devising,  or  to  hold  forth  some  new 
light  in  this  old  opinionative  age  :  and  that  the  ruling  elder  is  not 
a  church  officer  first  coined  at  Geneva,  and  a  stranger  to  the 
Church  of  Christ  for  the  first  1500  years,  (as  the  adversaries 
of  ruling  elders  scornfully  pretend,)  but  hath  been  owned  by  the 
Church  of  Christ  as  well  in  former  as  in  later  times.* 

All  Appc7idix  touching  the  Divine  Right  of  Deacons. 

Though  we  cannot  find  in  Scripture  that  the  power  of  the  keys 
is  committed  by  Christ  unto  deacons,  with  the  other  church  gov- 
ernors, but  conceive  that  deacons,  as  other  members  of  the  church, 
are  to  be  governed,  and  are  not  to  govern  ;  jot  forasmuch  as 
deacons  are  ordinary  officers  in  the  Church  of  God,  of  which  she 
will  have  constant  use  in  all  ages,  and  which  at  first  were  di- 

*  The  London  ministers  have  here  inserled  the  testimonies  of  these  an- 
cient  writers  in  favor  of  the  divine  right  of  the  office  of  the  ruling  elder,  vi/. 
Ignatius,  Purpurius,  Tcrtuliian,  Origen,  C'yjjrian,  Optatus,  Amhrose,  Augus- 
tine, and  Isidorus ;  and  of  these  three  late  ones,  viz.  Whitaker,  Thorndike, 
and  Rivet.  The  amount  of  their  testimony,  vi^hen  taken  together,  appears 
to  be  simply  this,  that  there  have  been  ruling  elders,  as  distinct  from  preach- 
ing elders,  in  the  CImrch  of  Christ  from  the  beginning.  It  is  therefore  judged 
unnecessary  to  give  the  quotations  from  these  authors  at  large. — Editor. 
13* 


150  THE  DIVINE  KkUlT 

vincly  appointed,  and  after  frequently  mentioned  in  the  New 
Testament ;  it  will  not  be  thought  unfit,  before  we  conclude  this 
section,  touching  the  divine  right  of  Christ's  church-officers, 
briefly  to  assert  the  divine  right  of  deacons,  as  followcth. 

Deacons  in  the  church  are  an  ordinance  of  Jesus  Christ.     For, 

1.  They  are  found  in  Christ's  catalogue  of  church  officers, 
distinct  from  all  other  officers,  both  extraordinary  and  ordinary. 
He/ps,  1  Cor.  xii.  28.  The  Greek  word  in  the  natural  accepta- 
tion  properly  signifies,  to  lift  over  against  one  in  taking  up  some 
burden  or  weight ;  metaphorically,  it  here  is  used  for  deacons, 
whose  office  it  is  to  help  and  succor  the  poor  and  sick,  to  lend 
thctn  a  hand  to  lift  them  up,  &c.,  and  this  office  is  here  distinctly 
laid  down  from  all  other  ordinary  and  extraordinary  offices  in  the 
text.  So  they  are  distinguished  from  all  ordinary  officers  reck- 
oned up,  Rom.  xii.  7,  8  :  under  prophecy^  there  is  the  teacher  and 
pastor  ;  under  ministry,  the  ruling  elder,  and  the  deacon,  verse  8. 
This  officer  was  so  well  known,  and  usual  in  the  primitive 
churches,  that  when  the  apostle  writes  to  the  church  at  Philippi, 
he  directs  his  epistle  not  only  to  the  saints,  but  to  the  officers, 
viz.  to  the  overseers,  and  deacons,  Philip,  i.  1.  The  occasion  of 
the  first  institution  of  this  office,  see  in  Acts  vi.  1,  2,  &c.  At 
the  first  planting  of  the  Christian  Church,  the  apostles  themselves 
took  care  to  receive  the  churches'  goods,  and  to  distribute  to  every 
one  of  their  members  as  they  had  need,  Acts  iv.  34,  35;  but  in 
the  increase  of  the  church,  the  burden  of  this  care  of  distributing 
alms  increasing  also,  upon  some  complaints  of  the  Greeks,  th-at 
their  ivido7vs  were  neglected,  the  office  of  deacons  was  erected,  for 
better  provision  for  the  poor.  Acts  vi.  1-7  ;  and  because  the 
churches  are  never  like  to  want  poor  and  afllicted  persons,  there 
■will  be  constant  need  of  this  officer.  The  pastor  and  deacon  un- 
der the  New  Testament  seem  to  answer  the  priests  and  Levites 
under  the  Old  Testament. 

2.  The  (jualifications  of  deacons  are  laid  down  by  Christ  in 
the  New  Testament,  at  large:  1  Tim.  iii.  8-14,  Deacons  also 
must  be  grave,  not  douhle-tongucd,  &ic.,  and  Acts  vi.  3,  5. 

3.  The  manner  also  of  deacons'  vocation  or  calling  unto  their 
office  is  delineated,  viz  :  1.  They  must  be  chosen  by  the  church  ; 
**  Look  ye  out  among  you  seven  men  of  honest  report,"  &:c., 
"  and  they  chose  Stephen,"  &c.,  Acts  vi.  3,  5.  2.  They  must  first 
be  proved  and  tried  by  the  officers  of  the  church,  before  they  may 
officiate  as  deacons  ;  "  and  let  these  also  first  be  proved,  then  let 
them  use  the  office  of  a  deacon,  being  blameless,"  1  Tim.  iii.  10. 
3.  They  must  be  appointed  by  the  officers  of  the  church  to  their 
office,  and  set  apart  with  prayer.  Acts  vi.  3,  6  :  "  Look  ye  out 
men — whom  we  may  appoint  over  this  business — whom  they  set 


OF  CHURCH  GOVERNMENT.  ]51 

before  the  apostles,  and  when  they  had  prayed,  tlioy  laid  their 
hands  on  them." 

4.  Deacons  have  by  Scripture  their  work  and  employment  ap- 
pointed them.  Their  work  is,  to  serve  tables,  (hence  the  name 
deacon  seems  derived.)  Acts  vi.  2,  3.  To  be  an  help,  no  hin- 
derance  in  the  church  ;  called  helps,  1  Cor.  xii.  18. 

5.  Deacons  have  a  divine  approbation  and  commendation  in 
Scripture,  if  they  execute  their  office  well.  "  For  they  that  have 
used  the  office  of  a  deacon  well,  purchase  to  themselves  a  good 
dejrree,  and  great  boldness  in  the  faith  which  is  in  Christ  Jesus," 
1  Tim.  iii.  13.  Here  the  well  administration  of  deaconship  is 
commended  as  producing  two  good  effects  to  such  deacons,  viz: 

1.  A  good  degree,  i.  e.  great  honor,  dignity,  and  reputation,  both 
to  themselves  and  to  their  office ;  they  adorn,  grace,  and  credit 
their  office  in  the  church  ;  not  that  they  purchase  to  themselves 
by  desert  a  higher  office  in  the  church,  that  from  deacons  they 
should  be  advanced  to  be  presbyters,  as  some  would  interpret 
this  text.  2.  Much  boldness  in  the  faith  ichich  is  in  Christ  Jesus. 
For  nothing  makes  a  man  more  bold  than  a  good  conscience  in 
the  upright  and  faithful  discharge  of  our  duties  in  our  callings; 
innocency  and  integrity  make  brave  spirits  ;  such  with  great 
confidence  and  boldness  serve  Christ  and  the  church,  being  men 
that  may  be  trusted  to  the  uttermost.  Now  where  God  thus  ap- 
proves or  commiinds  the  well  managing  of  an  office,  he  also  di- 
vinely approves  and  allows  the  office  itself,  and  the  officer  that 
executes  the  same.* 

SECTION    II. 

2.  Of  the  first  receptacle,  or  subject  of  the  poivcr  of  church  gov- 

ernment  from  Christ,  viz.  Christ's  own  officers. 

Touching  the  second,  that  Jesus  Christ  our  Mediator  hath  pe- 
culiarly  intrusted  his  own  officers  with  the  power  of  church  gov- 
ernment :  take  it  thus — 

Jesus  Christ  our  Mediator  did  immediately  commit  the  proper, 
formal,  ministerial,  or  stewardly  authority  and  power  for  govern- 
ing of  his  church  to  his  own  church  guides  as  the  proper  imme- 
diate receptacle  or  first  subject  thereof. 

For  explication  of  this  proposition,  four  things  arc  to  bo  opened. 

1.  What  is  meant  by  proper,  formal,  ministerial  or  stewardly 
authority  and  power  for  church  government  ?     See  this  already 

*  Against  the  office  of  deacons,  and  the  divine  right  thereof,  fourteen  ob- 
jections are  answered  by  Mr.  S.  Rutherford  in  his  Due  Right  of  Presbyteries, 
chap.  7,  pages  159  to  175.  To  which  tlie  reader  that  sliall  make  any  scruple 
about  the  deacon's  office,  is  referred  for  his  furtlicr  satisfaction. 


152  THE  DIVINE  RIGHT 

discussed,  Part  2,  chapters  III.,  V.,  ^/id  IX.,  in  the  hegisming 
of  Section  2,  so  that  here  there  needs  no  further  addition,  as  to 
this  point. 

2.  What  is  meant  by  church  guides  ?  By  church  guides  here 
understand,  nejratively,  1.  Not  the  political  magistrate.  For 
though  lie  be  the  nurse-father  of  the  church,  Isa.  xlix.  23,  tfie 
keeper  and  avenger  of  hoQi  ilte  tahlea  ;  and  have  an  outward  care 
of  religion,  and  may  exercue  a  political  j}fjwer  about  mcred  things^ 
as  did  Asa,  Jehoshaphat,  Hczekiah,  Josiah,  &c.,  yet  hath  he  no 
proper,  inward,  formal  power  in  sacred  things,  nor  Is  it  lawful 
for  him  to  exercise  the  same  ;  as  Korah,  Num.  xvi. ;  King  Saul, 
1  Sam.  xiii.  9-15 ;  Uzzah,  2  Sam.  vi.  6-8,  1  Chron.  xiii.  9,  10  ; 
and  King  Uzziah,  2  Chron.  xxvi.  16-22,  did  to  the  provoking  of 
God,  and  to  their  own  destruction.  (But  see  what  power  is 
granted,  and  what  df?nied  to  the  civil  magistrate  in  matters  of 
religion,  and  why.  Part  2,  Chap.  IX.  Sect.  1.)  2.  Not  any 
officer  of  man's  mere  invention  and  setting  up  in  the  church, 
whether  papal,  as  cardinals,  &c.,  prelatical,  as  deans,  arch- 
deacons, chancellors,  officials,  &c.,  or  political,  as  committees, 
commissioners,  &c.  For  who  can  create  and  institute  a  new 
kind  of  offices  in  the  church,  but  Jesus  Christ  only,  who  alone 
hath  the  lordly  magisterial  power  as  Me^Jiator  appropriated  to 
him  ?  Eph.  iv.  8,  iT;  Rom.  xii.  5-8  ;  1  Cor.  xii.  28  ;  and  there- 
fore how  can  such  acts  be  sufficiently  excused  from  bold  usurpa* 
tion  upon  Christ*s  own  prerogative  ?  3.  Nor  the  deacons  them. 
selves,  (though  officers  of  Christ's  appointment,  as  was  formerly 
proved  :)  for  their  office  is  not  to  rule  and  govern,  but  to  serve 
tables,  &;c.,  Acts  vi.  2.  3.  None  of  these  are  the  church  guides 
which  Christ  hath  committed  his  prof>er  f/ower  unto.  But  affirma- 
tively understand  all  these  church  guides  extraordinary  and  ordi- 
nary, which  Christ  hath  erected  in  his  Church,  vesting  them  with 
power  and  authority  therein,  viz.  apostles,  prophets,  evangelists, 
pastors  and  teachers,  governments,  or  ruling  elders,  mentioned 
together  in  Eph.  iv.  8,  11  ;  1  Cor.  xii.  28  ;  1  Tim.  v.  17 ;  Rom. 
xii.  6-8.  These  are  Christ's  own  church  officers,  these  Christ 
hath  made  the  immediate  receptacle  and  first  subject  of  the  keys^ 
or  of  ecclesiastical  power  derived  from  himself. 

3.  What  is  meant  by  Christ's  commiltinjir  this  stewardly  power 
first  and  immediately  to  the  church  guides?  Ans.  There  is, 
1.  A  priority  and  immediateness  of  the  donation  of  the  power  of 
the  keys :  thus  Christ  first  and  immediately  gave  keys  to  his  own 
officers,  whom  Scripture,  therefore,  calls  t}u>  ministers  of  Christy 
(not  of  the  Church.)  1  Cor.  iv.  1,  not  first  and  imme<Jiately  to  the 
community  of  the  faithful,  or  Church,  and  then  by  the  Church 
secondarily  and  mediately  to  the  officers,  as  her  substitutes  and 


OF  CHURCH  GOVERNMENT.  I53 

delegates,  acting  for  her,  and  not  in  virtue  of  their  own  power 
from  Christ.  2.  A  priority  and  immediateness  of  designation  of 
particular  individual  persons  to  the  office  of  key-bearing,  and  this 
is  done  by  the  mediate  intervening  act  of  the  church  officers  in 
separating  of  particular  persons  to  the  office  which  Christ  institu- 
ted; though  it  is  not  denied  but  that  the  church  or  company  of 
the  faithful  may  lawfully  nominate  or  elect  individual  persons  to 
be  officers  in  the  congregation,  which  yet  is  no  act  of  authority 
or  power. 

4.  How  hath  Christ  committed  this  power  of  the  keys  to  his 
church  guides,  that  thereby  they  become  the  most  proper  recep- 
tacle  thereof?  Ans.  Thus  briefly.  All  absolute  lordly  power 
is  in  God  originally  :  all  lordly  magisterial  mediatory  power  is 
in  Christ  dispensatorily  :  all  official,  stewardly  power  is  by  dele- 
gation from  Christ  only  in  the  church  guides*  ministerially,  as 
the  only  proper  subject  thereof  that  may  exercise  the  same  law- 
fully  in  Christ's  name  :  yet  all  power,  both  magisterial  in  Christ, 
and  ministerial  in  Clirist's  officers,  is  for  the  Church  of  Christ  and 
her  edification  objectively  and  finally. 

These  things  thus  explained  and  stated,  we  come  now  to  the 
confirmation  of  the  proposition.     Consider  these  arguments  : 

.1.  Jesus  Christ  committed  immediately  ecclesiastical  power 
and  the'  exercise  thereof  to  his  church  guides.  Thus  we  may 
argue : 

Major.  All  those  that  have  ecclesiastical  power,  and  the  exer- 
cise thereof,  immediately  committed  to  them  from  Jesus  Christ, 
are  the  immediate  subject  or  receptacle  of  that  power. 

For  what  makes  any  persons  the  immediate  subject  of  power, 
but  the  immediate  derivation  and  commission  of  power  to  them 
from  Jesus  Christ,  who  is  the  fountain  of  all  power  ? 

Minor.  But  the  church  guides  have  the  ecclesiastical  power 
and  the  exercise  thereof  immediately  committed  to  them  from 
Jesus  Christ.  This  may  be  evinced  many  ways  by  Scriptures. 
For, 

*  Some  of  our  brethren  in  New  England,  observing  what  confusion  neces- 
sarily depends  upon  the  government  which  hath  been  practised  there,  have 
been  forced  much  to  search  into  it  vi^ithin  this  four  years,  and  incline  to 
acknowledge  the  presbyters  to  be  the  subject  of  the  power  without  dependence 
upon  the  people.  "  VVe  judge,  upon  mature  deliberation,  that  the  ordinary 
e.Kcrcise  of  government  must  be  so  in  the  presbyters,  as  not  to  depend  upon 
the  express  votes  and  suffrages  of  the  people.  There  hath  been  a  convent  or 
meeting  of  the  ministers  of  these  parts,  about  this  question  at  Cambridge  in 
the  Bay,  and  there  we  have  proposed  our  arguments,  and  answered  theirs, 
and  they  proposed  theirs,  and  answered  ours  ;  and  so  the  point  is  left  to  con. 
sideration."  Mr.  Thomas  Parker  in  his  letter  written  from  Newbury  in  New 
England,  December  17,  16-13,  printed  1644. 


154  THE  DIVINE  RIGHT 

1.  It  is  said  expressly,  "Of  our  authority  whicli  tlio  Lord  hath 
f^i^en  us  for  your  edification,"  2  O^r.  10,  8:  by  us  here  we  are 
to  understand  church  guides,  for  here  they  are  set  in  op[Kjsition 
to  the  church  members  {for  rjlijicaticm,)  not  destruction  of  (you.) 
Here  are  edifiers  and  edified.  Now  these  church  guides  have 
autijority  given  them,  and  that  from  the  I^ord,  i.  e.  Christ ;  here 
is  their  commission  or  power,  not  from  the  Church  or  any  crea- 
ture, but  from  Christ  ;  hence  the  apostle  calls  church  guidfs, 
"  Your  rulers  or  guides  in  tfie  Lord,"  1  Thes.  v.  12  ;  in  Ihc  Lord, 
i.  e.  by  the  Lord's  authority  and  commission.  So  that  church 
officers  are  ru/ers  in  Lhe  Lord,  and  the  churches  ruled  by  them  ; 
yea,  ruling  elders  being  one  sort  of  church  guides,  have  such  an 
undoubted  power  of  governing  in  the  Church  divinely  comnfittfd 
to  them,  that  of  them  it  is  said,  "  God  hath  set  in  the  church  gov- 
ernments," 1  Cor.  xii.  28,  i.  e.  governors,  the  abstract  being  put 
for  the  concrete.  If  God  have  hcA  frovfrnorfs  in  the  Church,  then 
God  vested  th''>se  governors  with  a  power  of  governing,  whence 
they  have  their  name  of  governments. 

2.  The  keys  of  the  kingdom  of  heaven,  with  all  their  acts, 
were  immediately  committed  to  the  church  guides,  viz.  to  the 
apostles  and  their  successors  to  the  end  of  the  world  ;  compare 
these  testimonies,  Matt.  xvi.  10,  10,  and  xviii.  18-20  ;  John  xx. 
21-2.3;  with  Matt,  xxviii.  18-20:  therefore  conserpjently  eccle- 
siastical power  was  committed  irrimediately  unto  thern  as  the  sub- 
ject thereof  For,  By  the  kin<rdom  of  heaven  here  we  are  to  un- 
derstand (according  to  the  full  latitude  of  the  phras<;)  both  the 
kingdom  of  grace  in  this  world,  and  of  glory  in  the  world  to 
come  ;  binding  and  looninfr  both  in  earth  and  in  lifaven,  upon  the 
right  use  of  the  keys,  being  here  the  privileges  promised  to  church 
guides;  and  hi/  kingdom  of  heaven — on  earth,  understand  the 
whole  visible  Church  of  Christ  in  the  earth,  not  only  some  single 
congregation.  I5y  hey.s  of  the  kingdom  of  hca.ven,  thus  apprehend, 
Christ  promiseth  and  giveth  not  the  sword  of  the  kingdom,  any 
secular  power ;  nor  the  sceptre  of  the  kingdom,,  any  sovereign, 
lordly,  magisterial  power  over  the  Church.  P>ut  the  kejj.s,  &c. 
i.  e.  a  steward ly,  ministerial  power,  and  their  acts,  binding  and, 
loosing,  i.  e.  retaining  and,  remitting  sins  on  earth,  (as  in  John  it  is 
explained  ;)  opening  and  shuttinff  are  proper  acts  of  kf;ys ;  bind- 
ing and  loosing  but  metaphorical,  viz,  a  speech  borrowed  from 
bonds  or  chains  wherewith  men's  bodies  are  bound  in  prison  or 
in  captivity,  or  from  which  the  body  is  loosed  :  wc  are  naturally 
all  under  sin,  Rom.  v.  12,  and  therefore  liable  to  death,  Rom.  vi. 
23.  Now  sins  are  to  the  soul  as  bonds  and  cords,  Prov.  v.  22. 
The  bond  of  iniquity.  Acts  viii.  23  ;  and  death  witii  the  pains 
thereof,  are  as  chains,  2  Pet.  ii.  4,  Jude  0  ;  in  hell  as  in  a  prison, 


OF  CHURCH  GOVERX^IEXT.  155 

1  Pet.  iii.  10  :  the  remission  or  retainiog  of  these  sins,  is  the  loos- 
ing or  the  binding  of  the  soul  under  these  cords  and  chains.     So 
that  the  keys  themselves  are  not  material  but  metaphorical ;  a  met- 
aphor from  stewards  in  great   men's  houses,  kings'  houses,  dec, 
into  whose  hands  the  whole  trust  and  ordering  of  household  affairs 
is  committed,  who  take  in  and   cast  out  servants,  open  and  shut 
doors,  &;c.,  do  all  without  control  of  any  in  the  family  save  the 
master  of  the  family.     Such,  in  the  Hebrew  phrase,  are  said  to 
be  over  the  house,  Gen.  xliii.   18 ;  Isa.  xxii.  15  ;  2  Kings  xviii. 
18  :  and  the  keys  of  the  house  are  committed  to  them  as  a  badge 
of  their  power.     So  that  when  God  threatens  to  put  Shebna  out 
of  his  office  in  the  king's  house,  and  to  place  Eliakim,  son  of 
Hilkiah,  in  his  room,  he  saith,  "  I  will  commit  thy  government 
into  his  hand — and  the  key  of  the  house  of  David  will  I  lay  upon 
his  shoulder,"  Isa.  xxii.  21,  22,  parallel  of  that  phrase,  "  and  the 
government  shall  be  upon  his  shoulder,"  Isa.  ix.  6.     Hence,  as 
key  is  in  the  Old  Testament  used   for  stewardly  power  and  gov- 
ernment, Isa.  xxii.  21,  22  ;  (only  twice  properly.  Judges  iii.  25; 
1  Chron.  ix.  27;)  so  in  the  New  Testament,  key  is  always  used 
metaphorically,  to  denote  power,  and  that  about  ecclesiasticals  or 
spirituals,  viz.  in  IMatt.  xvi.  19 ;  Luke  xi.  52 ;  Rev.   i.    18,   and 
iii.  7,  and  ix.  1,  and  xx.  1.     So  that  keys,  &c.,  are  metaphori- 
cally the  ordinances  which  Christ  hath  instituted,  to  be  dispensed 
in  his  church,  preaching  the  word,  administrations  of  the   seals 
and  censures :  for  it  is  not  said  key,  but  keys,  which  comprehend- 
eth  them  all  :  by  the  right  use  of  which  both   the  gates  of  the 
Church  here,  and  of  heaven  hereafter,  are  opened  or  shut  to  be- 
lievers or  unbelievers ;    and  Christ    promising    or  giving  these 
keys  to  Peter  and  the  apostles,  and  their  successors  to  the  end  of 
the  world,  Matt,  xxvili.  20,  doth  intrust  and  invest  them  with  power 
and  authority  of  dispensing  these  ordinances  for  this  end,  and  so 
makes  them  stewards  in  his  house  of  the  mysteries  of  God,  1  Cor. 
iv.  1,  so  that  we  may  conclude  : 

Conclusion.  Therefore  the  church  guides  are  the  immediate 
subject  and  receptacle  of  that  ecclesiastical  power,  and  of  the 
exercise  thereof. 

Argiim.  II.  Jesus  Christ  our  Mediator  did  institute  ecclesiastical 
offices  for  church  government  under  the  New  Testament  before 
any  Christian  Church  under  the  New  Testament  was  gathered  or 
constituted.  Therefore  those  persons  that  were  intrusted  with 
those  offices  must  needs  be  the  first  and  immediate  receptacle  or 
subject  of  the  power  of  the  keys.     Thus  we  may  argue  : 

Major.  All  those  whose  ecclesiastical  offices  for  church  gov- 
ernment, under  the  New  Testament,  were  instituted  by  Christ, 
before  any  formal  visible  Christian  Church  was  gathered  or  con- 


150  '-I'lii^  DIVINE  RIGHT 

stitutcd,  are  the  firHt  and  immediato  receptacle  or  subject  of  the 
powfr  of  tho  keys  from  Josus  Christ. 

Minor,  liut  the  ecclesiastical  ofliccs  of  C[irist's  own  ofTiccrs  for 
govertiinf^  of  the  Church,  now  under  the  New  Testament,  were 
institutfid  by  Christ  before  any  formal  visible  Christian  Church 
was  ^alhorr;d  or  constituted. 

(Jojir/u.sion.  Therefore  Christ's  own  officers  for  governing  of 
the  Cfiurch  now  under  the  New  Testament  are  the  first  and 
immediate  receptacle  or  subject  of  the  keys  from  .Jesus  Christ. 

Tiie  major  proposition  cannot  reasonably  be  denied,  and  may  be 
further  cleared  by  these  considerations,  viz:    1.  Tliat  the  Church 
offices  for  chureh   government   undor  the  New  Testament  are  in 
their   own   nature    intrinsically   offices  of  power.     The  apostle 
styles  h  power,  or  authorifi/,  which  i^frivcrito  these  officers  by  the 
Lord,  2  Cor.  x.  8,  and  xiii.  10.      T/ta  keys  of  the  kinf^dom  of  hea- 
ven  are  committed  to  them.   Matt.   xvi.    19,  and  keys  import  a 
stewardly  power  :  compare    Malt.   xvi.    19,   and   xviii.    18,  .John 
XX.  21,  23,  with  Jsa.  xxii.  21,  22.     Materially,  the  acts  and  ex- 
ercise  of  these  officers  are  acts  of  powc-r,  os  hindhig,  loosing,  &c., 
Matt,  xviii.  18  ;  not  only  preaching,  ^c,  l)ut  excommunicating,  is 
an  act  of  power,  1  (yor.  v.  4.      Absolving  the  penitent,  and  con- 
firming him  again  in  the  Church's  love,  is  an   act  of  power: — to 
confina  love  unto  him,  i.  e.  authoritatively  to  confirm,  &c.,  as  tiie 
word  signifies,  2  Cor.  ii.  8.      Formally,  those  acts  are  to  be  done 
as  acts  of  power,  in  Christ's  name,  and   by  his   authority,  Matt, 
xxviii.  19;   1  Cor.  v.  4.     Now   if  these   ofiices  be  in  their  own 
nature  offices  of  power,  consequently  they  that  have  such  ofiices 
conferred  upon  them  by  Christ,  b(dbre  the  Christian  Church  had 
being  or  existence,  they  nnjst  needs   be   the   first  and  immediate 
recipient  subject  of  the  power  of  the  keys  from  ("iirist.     2.  Either 
those  church   officers,   whose  officos    were   instituted   before  the 
Christian  Church  was  constituted,  must  be  the  first  subject  of  the 
power,  cVc,  or  some  others.      W  any  other,  then,   1.  I'^illier  liea- 
ihcns,  or  heathen  magistrates,  vvIjo  are  out  of  the  Church  :   but 
both  these  were  absurd  to  grant ;   for  then  they  that  are  not  so 
much  as  church  members  should  be  church  governors,  and  the 
Church    be    ecclesiastically  judged    by  them   that  are  without. 
2.  Or  the  first  subject  of  this  power  was  the  Christian  Church 
itself  before  it  had  existence;   but  that  were  notoriously  absurd  ; 
and  besides  these,  no  other  can  be  imagined,  but  the  church  offi- 
cers ;  therefore  they  must  needs  be  liie  first  subject  of  the  power 
of  the  keys. 

The  minor  proposition  (viz.  Ikit  the  ecclesiastical  offices  of 
(yhrist's  own  officers  for  governing  of  the  (Jhurch  now  under  the 
Now  Testament,  were  instituted  by  Christ  before  any  formal  visible 


OF  CHURCH  GOVERNxAiENT.  157 

Christian  Church  was  gathered  or  constituted)  is  so  evident  in 
the  current  of  the  New  Testament,  that  it  needs  little  confirma- 
tion. For,  1.  The  church  offices  under  the  New  Testament,  as 
apostleship,  pastorship,  &c.,  were  instituted  by  Christ  either  be- 
fore his  death — compare  these  places  together,  Mark  iii.  13,  14, 
<fec.  ;  Luke  ix.  1,  &c.,  and  x.  1,  2,  ^c.  ;  John  xx.  21-23 ; 
Matt,  jjxviii.  18-20 — or  presently  upon  his  ascension,  Eph.  iv. 
8,  11,  12,  &c. ;  Acts  ii. ;  1  Cor.  xiii.  28.  Now  no  formal  Chris- 
tian  Church  was  constituted  and  gathered  till  the  feast  of  Pente- 
cost and  afterwards.  Then,  after  the  apostles  had  received  the 
gifts  of  the  Holy  Ghost,  &c..  Acts  ii.,  great  multitudes  of  Jews 
and  Gentiles  were  converted  to  Christ,  and  being  converted,  in- 
corporated and  associated  themselves  into  churches,  as  the  history 
of  the  Acts,  chap,  ii.,  and  forward,  evidenceth  abundantly. 
2.  Church  officers,  under  the  New  Testament,  are  for  tiie  calling 
and  gathering  men  unto  Christ,  and  to  his  body  mystical ;  and 
for  admitting  of  those  that  believe  into  that  one  body,  Matt,  xxviii. 
18,  19;  1  Cor.  xii.  28.  And  is  not  he  that  calleth,  before  them 
that  are  called  by  them ;  they  that  baptize,  before  the  bap- 
tized ;  and  they  that  gather  the  churches,  before  those  church- 
es which  they  gather  ?  May  we  not  hence  conclude,  Therefore, 
&c. 

Argum.  III.  The  names,  titles,  and  other  denominations  pur- 
posely and  peculiarly  given  to  the  church  guides  in  Scripture, 
generally  do  bear  power  and  authority  engraven  upon  their  fore- 
heads. Therefore,  they  are  the  proper,  immediate,  and  only  sub- 
jects of  ecclesiastical  power.     Thus  we  may  argue  : 

Major.  All  those  persons  in  the  Church,  that  have  such  names, 
titles,  or  denominations  given  to  them  peculiarly  in  the  Scriptures 
by  the  Spirit  of  Christ,  as  generally  have  authority  and  power  en- 
graven upon  them  in  reference  to  the  Church,  are  the  immediate 
and  only  proper  subjects  of  ecclesiastical  power. 

Minor.  But  Christ's  officers  in  the  Church  have  such  names, 
titles,  or  denominations  given  to  them  peculiarly  in  the  Scriptures 
by  the  Spirit  of  Christ,  as  generally  have  authority  and  power 
engraven  upon  them  in  reference  to  the  Church. 

Conclusion.  Therefore  Christ's  own  officers  in  the  Church  are 
the  proper,  immediate,  and  only  subjects  or  receptacles  of  eccle- 
siastical power. 

This  major  proposition  must  be  granted.  For,  1.  Is  not  this 
the  Holy  Ghost's  familiar  and  ordinary  manner  in  Scripture,  to 
give  titles  and  denominations,  which  are  apt,  pertinent,  significa- 
tive and  instructing  both  to  others  and  themselves  that  have  such 
denominations  conferred  upon  them  ?  As  in  the  family,  the  hus- 
band is  called  the  head  of  the  wife,  1  Cor.  xi.,  because  he  is  to 
14 


15Q  THE  DIVINE  RIGUT 

govern,  she  is  to  bo  subjnct :  tho  wifo  is  called  an  help-meet,  6lc., 
Gen.  ii. :  to  tooch  tho  wif(!  iicr  duty,  to  ludp  his  good  and  comfort 
every  way,  to  hinder  it  no  way.  So  in  tho  corninonwealth,  magis- 
trates are  called  hn/rs  of  rrsfrai/it,  to  jml.  men  l.o  shame,  .Judges 
xviii.  7,  because  lhc;y  are  to  restrain  disorders,  shame  evil-doers  : 
higher  powers,  to  teach  others  subjection  to  ihfun,  Rom.  xiii.  1. 
"An  ordinance  of  man  or  human  creation,"  1  Pet.  ii.  13:  be- 
cause, though  magistracy  in  general  b(^  an  ordinance  of  God,  yet 
this  or  that  special  kind  of  magistracy,  whether  monarchical, 
aristocratical,  Aic,  is  of  man.  Thus  in  the  Church  :  the  Church 
is  calhid  Christ's  ho f 1 1/,  Mphes.  iv.  12,  to  show  Christ's  headship, 
the  Churcii's  suhjrction  to  Christ,  and  their  near  union  to  one 
another.  Christians  are  called  members,  Ilom.  xii.  ;  1  Cor.  xii., 
to  teach  them  mutual  love,  care,  and  serviceahleness  to  one  an- 
other. Ministers  are  called  ambassadors  of  Christ,  2  Cor.  v. 
Angels  of  the  churehes,  Rev.  ii.,  to  teach  them  to  be  faithful  in 
their  offices,  and  others  to  respect  them  for  tiieir  offices.  Sail  of 
the  earth,,  Matt.  v.  13,  because  they  are  to  season  others  spiritu- 
ally. Stars,  Rev.  i.,  because  they  are  to  shine  forth  for  the  en- 
lightening and  guiding  of  others,  (Sic.  2.  if  this  proposition  be 
denied,  then  to  what  end  are  such  names  and  denominations,  im- 
porting authority,  generally  given  by  the  Spirit  of  God  to  some 
sort  of  persons  only,  and  not  to  others  ?  Is  it  for  no  end  ?  That 
■would  he  a  dangerous  charge  upon  the  Spirit  of  Christ.  Is  it  for 
any  end  ?  'J'hen  what  other  can  be  imagined,  than  to  signify, 
hold  forth,  and  instruct  both  themselves  and  others  in  their  duties, 
and  fo  distinguish  them  that  are  vested  with  authority  in  the 
Church,  from  them  that  an^  not  ? 

The  major  proposition  (viz.  liut  Clirist's  own  officers  in  tiio 
Church  have  such  n;»rnes,  titles,  or  denominations  given  to  them 
peculiarly  in  \\n\  Scriptures  by  tiie  Spirit  of  Christ,  as  generally 
have  authority  and  power  cngrnven  upon  them  in  reference  to  the 
Church)  may  be  evinced,  1.  IJy  induction  of  particular  names 
attributed  to  (Jlirist's  oll'icers.  2.  \\y  a  denial  of  them,  or  the  like, 
to  any  other  members  of  the  Church. 

1.  By  induction  of  particular  titles  or  denominations  attributed 
to  Christ's  oflicws,  wliich  generally  liave  power  and  authority 
palpably  engraven  upon  them  :  (yea,  the  selfsame  names  are 
given  to  them,  by  which  not  only  heathen  writers,  but  also  the 
Greek  version  of  th(!  Old  'IVstament  by  the  Septuagint,  and  the 
very  original  of  the  New  Testament  are  wont  to  give  to  political 
oflicers,  to  exj)ress  their  political  authority,  power,  and  govern- 
ment,) as,  for  instance  : 

1.  Presbjiter  or  elder,  \^Q.?,cx\hQA  o^Von  to  Christ's  church  ofli- 
ccrs,  as  in  Acts  xiv.  23,  and  xv.  2,  4,  and  xx.  17  ;   1  Tim.  v.  17  ; 


OF  CHURCH  GOVERNMENT.  I59 

Tit.  V. ;  1  Pet.  V.  1.  This  same  word  is  ascribed  to  riiJers  iio- 
Meal,  to  elders  in  the  gate,  by  the  Septuairint,  in  Judaes  viii  14  • 
Ruth  iv.  2,  3  ;  2  Sam.  v.  3  ;   1  Chron.  vi.  3. 

2.  Overseer  or  bishop,  noting  authority  and  power  in  havino- 
the  charge  and  oversight  of  the  flock,  is  ascribed  to  church  ofii! 
cers  m  Acts  xx.  28  ;  Phil.  i.  1 ;  1  Tim.  iii.  2  ;  Tit.  i.  7.  This 
same  word  is  used  by  the  Septuagint,  to  denote  the  power  of  the 
civil  magistrate,  to  whom  the  care  and  oversight  of  the  common, 
wealth  IS  committed,  Numb.  xxxi.  14;  Judges  ix.  28  ;  2  Kincrg 
XI.  15.  o  ^  & 

3.  Guide,  leader,  conductor,  captain,  governor,  signifies  them 
all,  and  is  given  to  church  officers,  as  contradistinct  from  the 
church  and  saints,  Heb.  xiii.  1,  17,  24.  It  is  also  attributed  to 
civil  rulers  to  set  forth  their  power,  in  Deut.  i.  13;  Micah  iii  9 
11 ;  2  Chron.  v.  1  ;  Ezek.  xliv.  3,  and  xlv.  7  ;  Dan.  iii.  2;  Acts 
vii.  10.  This  very  word  governor,  is  attributed  to  Christ  himself, 
out  of  thee  shall  come  forth  a  governor,  that  shall  rule  (or  feed)  mv 
people  Israel,  Matt.  ii.  6.  \     j       /     ^ 

^  4.  Steward,  dispenser.  '' Stewards  of  the  mysteries  of  God,"  is  the 
title  given  to  ministers,  1  Cor.  iv.  1,  2.  "  Steward  of  God,"  Tit. 
1.7.  ''That  faithful  and  wise  steward,  whom  his  Lord  shall 
make  ruler  over  his  household,"  6,c.,  Luke  xii.  42.  This  also 
is  a  title  of  power  given  to  them  that  are  set  over  families,  as  Gal. 
IV.  L,  "  he  IS  under  tutors  and  stewards."  And  to  them  that  are 
set  over  cities— as  Rom.  xvi.  23,  "  Erastus  the  steward"  (or  as 
we^ render  it,  the  chamberlain)  "  of  the  city  saluteth  you." 

5.  Pastor  is  ascribed  to  Christ's  officers;  Eph.  iv.  11,  "and 
some  pastors  and  teachers."  They  govern  the  Church  as  the 
shepherd  his  flock,  feeding,  ruling  them  as  well  with  the  shep- 
herd s  stafr,  as  with  food.  This  term  is  sometimes  given  to  civil 
magistrates,  Isa.  xliv.  28  ;  Micah  v.  5  :  sometimes  to  Christ  the 
^reat  shepherd  of  the  sheep,  1  Pet.  v.  4  ;  noting  his  authority, 
Matt.  xxvi.  31  ;  John  x.  2,  11,  14,  16;  Heb.  xiii.  20;  1  Pet.  ii. 
25:  sometimes  to  God  himself  the  supreme  Ruler  of  the  world, 

J  o*   iXXX •    X  • 

6.  Governments,  a.  denommsition  given  to  ruling  elders,  1  Cor. 
xii.  28,  as  hath  been  proved  Sect.  1  of  this  Chapter.  A  metaphor 
from  mariners  or  pilots,  that  steer  and  govern  the  ship :  trans- 
lated thence,  to  signify  the  power  and  authority  of  church  gov- 
ernors, spiritual  pilots,  steering  the  ship  or  ark  of  Christ's  ChuVch. 
1  his  word  IS  used  also  by  heathen  authors,  to  signify  political 
governors.*  o      j    t- 

Ruler.  1  Tim.  v.  17,  "  Let  the  elders  that  rule  well"— and, 
*  Vid.  Hen.  Stepji.  Tlies.  L.  Grtec.  in  verb. 


100  THE  DIVlxNE  IIICHT 

"  He  that  rulfith,"  Rom.  xii.  8,  and  "Your  rulers  in  the  Lord," 
1  ThcH.  V.  12,  viz.  not  only  in  the  fear  of  ihe  Lord,*  nor  only  in 
those  things  that  appertain  to  God's  worship,!  hut  also  in  the 
I^ord  ;  i.  o.  who  are  over  you,  to  rule  according  to  the  will  of 
the  Lord,:}:  even  hy  the  Lord  Christ's  power  and  authority  derived 
to  them.  Now  these  names  are  among  heathen  authors  ascribed 
to  rulers  of  cities,  armies,  and  kingdoms. § 

By  these  among  other  titles  given  to  Christ's  oflicers  in  Scrip- 
ture, he  that  runs  may  read  a  plain  authority  and  |)Ovver  enstamp- 
ed  on  them  in  reference  to  the  Ciiurcli ;  and  conse(|uently  on  them 
that  are  thus  denominated,  unless  they  he  applied  to  them  im- 
properly, unfitly,  ahusively  ;  which  we  suppose  no  sober  intelli- 
gent reader  dare  afHrm. 

2.  IJy  a  denial  of  these  and  like  titles  to  the  whole  Church  of 
Christ,  or  to  any  other  members  of  the  Cjjurch  whatsoever,  be- 
sides churcli  oflicers.  For  where  can  it  bo  showed  in  all  the  book 
of  (aod,  that  in  this  sense,  either  the  whole  Church  or  any  mem- 
hers  thereof  besides  oflicers,  are  ever  styled  preshi/lerSf  bishops^ 
governors,  stewards  of  God,  or  of  the  myslcrics  of  God,  pastors, 
governments,  or  rulers  ?  The  greatest  factors  for  popular  govern- 
ment must  let  this  alone  forever.  Tiius,.  from  all  that  hath  been 
said,  we  need  not  fear  to  conclude: 

Conclusion.  Therefore  Christ's  own  ofljcers  in  the  Church  are 
the  j)roper,  innncdiate.  and  only  subjects  or  receptacles  of  eccle- 
siastical powf'.r. 

Arguni.  IV.  The  relations  which  Christ's  officers  have  unto 
liis  Ciiurch,  imply  and  comprehend  in  themselves  authority  and 
power  in  reference  to  the  Cimrch,  and  therefore  they  are  the  pro- 
per subjects  of  ecclesiastical  power.     Thus  we  reason: 

Major.  Whosoever  they  are  that  peculiarly  stand  in  such  rela- 
tions to  the  Church  of  Christ,  as  imj)ly  and  comprehend  in  them- 
selves authority  and  power  for  governing  of  the  Church,  they 
are  the  only  subject  of  ecclesiastical  power. 

This  proposition  is  evident ;  lor,  otherwise,  to  what  end  are 
those  j)eculiar  relations  to  the  Church  which  con)prehend  govern, 
ment  in  them,  unless  such  as  arc  so  peculiarly  related  be  the  only 
subjects  of  government  ?  Shall  all  tiiose  reflations  be  mere  names 
and  shadows?  or  sliall  others  iji  the  church  be  counted  the  sub- 
ject of  tiiis  authority  and  [)ower  for  church  governnjent,  that  have 
no  such  relations  to  the  Cluirch  at  all  imj)lying  any  such  power? 

Minor.  IJut  the  oflicers  of  Christ  peculiarly  stand  in  such  rela- 
tions to  the  (JImrch  of  Christ  as  im|)ly  and  comprehend  in  them- 
.selvcs  authority  and  power  for  the  government  of  the  church.* 


•  Piucator.     t  Beza.     X  Zanch.  in  loco,      fj  Vid.  Hen.  Stepli.  Thos.  ad  verb. 


OF  CHUllCH  GOVERNMENT.  lOl 

This  assumption  or  minor  proposition  will  be  evident  by  a  due 
induction  of  some  of  their  particular  relations  that  iiave  such 
power  enstamped  on  them  ;  as  for  instance,  Christ's  officers  stand 
in  these  relations  of  power  to  the  Church  and  people  of  God. 

1.  They  are  pastors,  Eph.  iv.  11.  The  church  is  the  Hock, 
John  X.  16  ;  1  Cor.  ix.  7 ;  jlock,  Acts  xx.  28,  29  ;  1  Pet.  v.' 2,  a. 
Hath  not  the  pastor  power  to  rule  and  irovern  his  jlock  ? 

2.  They  are  stewards.  "  Who  is  that  faithful  and  wise  stew- 
ard ?"  Luke  xii.  42.  "  Stewards  of  the  mysteries  of  God,"  1  Cor. 
iv.  1,  2.  "  Stewards  of  God,"  Tit.  i.  7.  the  Church  and  people 
of  God  are  the  Lord's  houseJioJd,  over- which  these  stewards  are 
set,  &;c.,  Luke  xii.  42.  God's  house,  1  Tim.  iii.  15  ;  Heb.  iii. 
6.  Have  not  stewards  power  to  govern  and  order  those  families 
over  which  they  are  set,  and  wherewith  they  are  intrusted  ?  Gal. 
iv.  1. 

3.  They  are  bishops  or  overseers,  Phil.  i.  1  ;  1  Tim.  iii.  2  ; 
Tit.  i.  7.  The  Church  and  people  of  God  are  that  charge  which 
the  Lord  hath  committed  to  their  inspection.  "  Over  which  the 
Holy  Ghost  hath  made  you  overseers,"  Acts  xx.  28.  Have  not 
overseers  power  over  that  which  is  committed  to  their  inspection? 

4.  They  are  catechizers  and  teachers,  Rom.  xii.  7,  8  ;  Eph.  iv. 
11.  The  Church  and  people  are  catechized,  Gal.  vi.  6;  taught. 
Hath  not  he  that  caiechizeth  power  for  government  of  him  that  is 
catechized  ?  He  that  teacheth  of  him  that  is  taught  ? 

5.  They  are  co-uwrkers  with  God,  1  Cor.  iii.  9  ;  2  Cor.  vi.  1. 
Architects,  huilders,  dec,  1  Cor.  iii.  10  ;  some  of  them  laying  the 
foundation,  others  huilding  thereupon.  The  Church  and  people  of 
God  are  God's  building.  "Ye  are  God's  building,"  1  Cor.  iii.  9. 
Have  not  huilders  power  of  disposing  and  ordering  affairs  apper- 
taining to  the  huilding  ? 

6.  Finally,  to  add  no  more,  the  officers  of  Christ  in  the  Cliurch 
are  not  only  as  nurses  ;  "  We  were  gentle  among  you,  even  as  a 
nurse  cherisheth  her  children,"  1  Thess.  ii.  7  :  and  as  mothers  ; 
"  My  little  children,  of  whom  I  travail  in  birth  again,"  Gal.  iv. 
19:  but  also  asfathe?'s,  1  Thess.  ii.  11  ;  1  Cor.  iv.  15,  spiritual 
fathers  in  Christ :  and  the  Church  and  people  of  God,  they  are  the 
son^  and  daughters,  the  spiritual  babes  and  children,  begotten, 
brought  forth,  and  nursed  up  by  them,  1  Thess.  ii.  7,  11  ;  Gal.  iv. 
19  :  and  have  fathers  no  authority  nor  power  of  government  over 
their  children  ?  See  Eph.  vi.  1-3  ;   1  Tim.  iii.  4. 

Thus  Christ's  officers  stand  in  such  relation  to  the  Church  as 
do  evidently  carry  power  of  government  along  with  them  ;  but 
where  are  any  other  members  of  the  church  besides  officers,  sta- 
ted in  such  relation  of  pastors,  steurtrds,  overseers,  catechizers, 
builders,  husbandmen,  nurses,  mothers,  and  fathers  to  the  Church 
14* 


102  THE  DIVINE  RIGHT 

of  God  and  mombers  of  Christ,  that  can  be  evidenced  by  iho 
Scriptures  ?    Why  may  we  not  then  clearly  conclude, 

Conclusion.  Thoroforc  the  oflicors  of  Christ  arc  the  only  sub- 
jects of  ecclesiastical  power. 

Ar^um.  V.  The  many  divine  commands  and  impositions  of  du- 
ties of  obedience,  submission,  subjection,  &c.,  upon  the  Church 
and  people  of  God,  to  be  performed  by  them  to  Christ's  oflicers, 
and  that  in  reference  to  their  office,  do  plainly  j)roclaim  the  ofli- 
cers of  Christ  to  be  the  proper  rcceptacb;  and  subject  of  authority 
and  power  from  Christ  for  the  government  of  his  Church.  Thus 
it  may  bo  arf^uod  : 

Major.  Whatsoever  persons  they  are  to  whom  the  Church  and 
people  of  God  are  peculiarly  bound  by  the  commands  of  Christ, 
to  perform  duties  of  obedience  and  subjection,  and  that  in  refer- 
ence to  thoir  office  in  the  church,  they  are  the  only  subjects  of 
autliority  from  Christ  for  the  frovernment  of  his  Church. 

'J'his  proposition  needs  no  proof,  unless  we  will  be  so  absurd  as 
to  say  that  the  Church  and  people  of  (iod  are  peculiarly  obliged 
by  Christ's  command  to  obey  and  be  subject  to  tliem,  that  yet  have 
no  peculiar  authority  nor  power  over  then),  and  that  in  refcrenco 
totiieir  office  in  the  church. 

Minor.  But  the  oflicers  of  Christ  are  those  to  whom  the  Church 
and  people  of  (iod  are  peculiarly  bound  by  the  conimands  of 
Christ  to  perform  duties  of  obedicmco  and  subjection,  and  that  in 
reference  to  their  office  in  the  church. 

This  assumption  or  minor  proposition  may  be  evidenced,  1. 
Partly  by  induction  of  some  particular  instances  of  Ciirist's  com- 
mands, whereby  the  Church  and  peo|)le  of  (jlod  are  bound  to  per- 
form  duties  of  obedience  and  subjection  to  the  officers  of  Christ,  in 
reference  to  their  office  in  the  church,  2.  Partly  by  a  denial  of 
the  like  commands  in  reference  to  all  others  in  the  church,  excejit 
the  officers  of  the  church  only. 

Touching  the  first,  viz.  the  instances  of  such  commands,  con- 
sider these  following.  Tin;  Church  and  people  of  God  are  com- 
manded, 

1.  To  know  their  rulers.  "  We  beseech  you,  brethren,  to  know 
them  that  labor  among  you,  and  are  over  you  in  l\u\  liOrd," 
1  Thess.  V.  12.  To  know,  i.  c.,  not  simply  and  merely  to  know,  but 
to  acknowledge,  accept,  and  approve  of  them  as  such  rulers  over 
you  in  the  TiOrd.     This  teaches  subjection  to  the  office  of  juling. 

2.  To  loA^e  them  exceedingly  for  their  work's  sake.  *'  Esteem 
them  superabundantly  in  love  for  their  work's  sake,"  1  Thess.  v. 
13.  For  what  work?  viz.  both  laboring  and  ruling,  mentioned 
verse  12.  If  they  must  love  them  so  exceedingly  for  ruling  over 
them,  must  they  not  much  more  be  obedient  to  this  rule  ? 


OF  CHURCH  GOVERNMEXT.  IQ3 

3.  To  count  them  worthy  of  double  honor  in  reference  to  their 
well-ruling.  "  Let  the  elders  that  rule  well  be  counted  worthy 
of  double  honor,  especially — ,*'  1  Tim.  v.  17  :  whether  we  take 
dmihJe  honor  here  for  reverence  or  maintenance,  or  both  ;  yet  how 
can  we  esteem  the  elders  ruling  well  worlhy  of  double  honor  witli- 
out  some  submission  to  their  rule  ? 

4.  To  obey  them  that  are  their  rulers  and  governors.  Obey  ye 
your  rulers,  or  governors,  Heb.  xiii.  17 ;  where  the  words  obei} 
ye  doth  not  (as  some  dream)  signify  a  persuasion,  but  obedience, 
and  in  this  sense  it  is  commonly  used,  not  only  in  profane  authors, 
but  also  in  the  Holy  Scriptures,  as  James  iii.'s,  Gal.  iii.  1. 

5.  Finally,  to  submit  and  be  subordinate  unto  them.  The 
Church  and  people  of  God  are  charged  to  submit  unto  them. 
*•  Obey  your  governors  and  submit  ye,"'  Heb.  xiii.  17.  The  word 
properly  notes  a  submissive  yielding  without  opposition  or  resist- 
ance ;  yea,  it  signifies  intense  obedience.  They  must  not  only 
yield,  but  yield  with  subjection  and  submission,  which  relates  to 
authority.  They  are  also  charged  to  be  subordinate  to  them. 
"Likewise,  ye  younger,  submit  yourselves  to  the  elders,"  1  Pet. 
V.  5  ;  i.  e.,  be  ye  subordinate,  (it  is  a  military  term,)  viz:  be  or- 
dered,  ranked,  guided,  governed,  disciplined  by  them,  as  soldiers 
are  by  their  commanders.  The  word  elders  here  is  by  some  taken 
only  for  elders  in  age,  and  not  in  office.  But  it  seems  better  to 
interpret  it  of  elders  in  office;  and  the  context  well  agrees  with 
this  ;  for  the  apostle  having  immediately  before  charged  the  rulino- 
preaching  presbyters  with  their  duties  towards  their  flock,  ver. 
1-4,  here  he  seems  to  enjoin  the  ruled  flock  (which  commonly 
were  younger  in  age  and  gifts)  to  look  to  their  duties  of  subjection 
to  their  elders  in  office. 

Touching  the  second,  viz.  the  denial  of  like  commands,  and 
upon  like  grounds  to  all  others  in  the  church,  except  to  the  church 
officers  only  :  where  can  it  be  evidenced  in  all  tiie  Scriptures  that 
the  people  of  God  are  commanded  to  know,  to  esteem  very  highly 
in  love,  to  count  worthy  of  double  honor,  to  obey,  and  submit  them- 
selves  to  any  persons  in  the  church  but  to' the  ruling  officers 
thereof  in  reference  to  their  office,  and  the  due  execution'^thereof  ? 

Now,  seeing  the  Church  and  people  of  God  are  peculiarly 
obliged,  by  so  many  commands  of  Christ,  to  perform  such  duties 
of  subjection  and  obedience  to  the  officers  of  Christ,  may  it  not  be 
concluded. 

Therefore  the  officers  of  Christ  are  the  only  subjects  of  author. 
ity  from  Christ  for  the  government  of  his  Church  ? 

Argu?n.  YL  Finally,  the  directions  touching  rule  and  govern, 
ment  in  the  Church  ;  the  encouragements  to  well-ruling  by  com. 
niendations,  promises,  rewards,  together  with  the  contrary  deter- 


JQ4  THE  DIVINE  RIGHT 

ringdiscouragements  from  ill-ruling,  by  discommendations,  threats, 
&c.,  being  specially  applied  and  appropriated  by  the  word  of 
Christ  unto  Christ's  officers,  very  notably  discover  to  us  that 
Christ's  officers  are  the  only  subjects  of  power  from  Christ  for  the 
covernment  of  his  Church.     Thus  it  may  be  argued  : 

Major.  Whatsoever  persons  in  the  Church  have  directions  for 
church  government,  encouragements  to  well-ruling,  and  discour- 
a^ements  from  ill-ruling,  particularly  and  peculiarly  applied  un- 
to''them  by  the  word  of  Christ ;  they  are  the  only  subjects  of  power 
from  Christ  for  the  government  of  his  Church  : 

Tills  proposition  is  evident:  For,  1.  How  should  it  be  consist- 
ent with  the  infinite  wisdom  of  God  peculiarly  to  apply  unto  them 
directions  aJjout  ruling  and  governing  the  church  that  are  not  the 
only  subjects  in  whom  the  power  of  government  is  intrusted  by 
Jesus  Christ  ?  2.  How  can  it  stand  with  the  justice  of  God  to  en- 
couraf^e  them  only  unto  well-ruling,  by  commendations,  promises, 
rewards,  &c.,  or  to  deter  them  from  ill-governing  by  dispraises, 
threats,  &c.,  &c.,  to  whom  the  power  of  government  doth  notap- 
pertain,  as  to  the  only  subjects  thereof?  3.  What  strange  appre- 
hensions  and  distractions  would  this  breed  in  the  hearts  of  Christ's 
officers  and  others,  should  those  that  have  not  the  power  of  church 
government  committed  to  them  by  Christ,  be  yet  directed  by  his 
word  how  to  govern,  encouraged  in  governing  well,  and  deterred 
from  governing  ill  ?  ,  ,.        • 

Minor.  But^he  officers  of  Christ  in  the  church  have  directions 
for  church  government,  encouragements  to  well-ruling,  and  dis- 
couragements  from  ill-ruling,  particularly  and  peculiarly  applied 
unto  them  by  the  word  of  God.  ,  t      r 

This  assumption  or  minor  proposition  may  be  cleared  by  divers 
Scriptures  according  to  the  particular  branches  thereof,  viz  : 

1.  Directions  for  church  government  are  particularly  applied 
by  the  word  of  Christ  to  his  own  officers:  as  for  instance,  they 
are  directed  to  bind  and  loose— io  remit  and  retain  sins  on  earth, 
Matt.  xvi.  10,  and  xviii.  18;  John  xx.  21,  23.  To  judge  them 
that  are  within  the  Church,  not  without,  1  Cor.  v.  12.  Not  to  lord 
it,  domineer,  or  overrule  the  flock  of  Christ,  1  Pet.  v.  To  rule  well, 
1  Tim.  V.  17.  To  rule  with  diligence,  Rom.  xu,  8.  To  lay  hands 
suddenly  on  no  man,  neither  to  he  partakers  of  other  men's  sins,  hid 
to  keep  themselves  pure,  1  Tim.  v.  22.  Not  to  prefer  one  before 
another,  nor  do  anything  hy  partiality,  1  Tim.  v.  21.  To  rebuke 
them,  that  sin  before  all,  that  others  also  may  fear,  1  Tim.  v.  20. 
To  reject  a  heretic  after  once  or  twice  admonition,  Tit.  in.  10.  To 
use  the  authority  that  is  given  them  from  the  Lord  to  the  edification, 
not  to  the  destruction  of  the  Church,  2  Cor.  x.  8,  and  xiu.  10; 
with  divers  such  like  rules  specially  directed  to  Christ's  officers. 

! 


OF  CHURCH  GOVERN^iE^'T.  165 

2.  Encouragements  to  well-ruling  are  peculiarly  directed  to 
Christ's  officers.  For,  1.  They  are  the  persons  specially  com- 
mended in  that  respect ;  we/l-ruling,  1  Tim.  v.  17.  Good  and 
faithful  steward,  Luke  xii.  42.  The  angels  of  the  churches  are 
praised  for  their  good  government,  Rev.  ii.  2,  3,  6,  and  ver.  18, 
19.  2.  They  are  the  persons  to  whom  the  promises,  in  reference 
to  good  government,  are  directed,  as  Matt.  xvi.  19,  and  xviii.  18- 
20  ;  John  xx.  21,  23  ;  Matt,  xxviii.  19,  20  ;  Luke  xii.  42-44  ; 
1  Pet.  V.  4.  3.  They  are  the  persons  whom  the  Lord  will  have 
peculiarly  rewarded,  now  with  double  honor,  1  Tim.  v.  17  ;  here- 
after with  endless  ghry,  1  Pet.  v.  4. 

3.  Discouragements,  deterring  from  ill-governing,  are  also  spe- 
cially applied  to  Christ's  officers,  whether  by  way  of  dispraise  or 
threats,  <kc.,  Rev.  ii.  12,  14-16,  and  ver.  18,  20. 

Now  if,  1.  Rules  for  church  government,  2.  Encouragements 
in  reference  to  well  ruling,  and,  3.  Discouragements  in  refer- 
ence to  ill-ruling,  be  so  peculiarly  directed  by  the  word  of  Christ 
to  his  own  officers,  we  may  conclude, 

Therefore  the  officers  of  Christ  in  the  Church  are  the  only 
subjects  of  power  from  Christ  for  the  government  of  his  Church. 

Object.  But  the  church*  of  a  particular  congregation  fully 
furnished  with  officers,  and  rightly  walking  in  judgmenf  and 
peace,  is  the  first  subject  of  all  church  authority,  as  appears  from 
the  example  of  the  church  of  Corinth  in  the  excommunication  of 
the  incestuous  Corinthian,  1  Cor.  v.  1-5  ;  wherein  it  appears  that 
the  presbytery  alone  did  not  put  forth  this  power,  but  the  breth- 
ren  also  concurred  in  this  sentence  with  some  act  of  power,  (viz. 
a  negative  power:)  for,  1.  The  reproof,  for  not  proceeding  to 
sentence  sooner,  is  directed  to  the  whole  Church,  as  well  as  to 
the  presbytery.  They  are  all  blamed  for  not  mourning,  &c.,  1 
Cor.  V.  2.  2.  The  command  is  directed  to  them  all,  when  they 
are  gathered  together,  {and  what  is  that  but  to  a  church  meeting?) 
to  proceed  against  him,  1  Cor.  v.  4,  13.  3.  He  declareth  this 
act  of  theirs,  m  putting  him  out,  to  be  a  judicial  act,  ver.  12.  4. 
Upon  his  repentance  the  apostle  speaketh  to  the  brethren,  as 
well  as  to  their  elders,  to  forgive  him,  2  Cor.  ii.  4-10.  Conse- 
quently, Christ's  church  officers  are  not  the  peculiar,  immediate, 
or  only  subject  of  the  power  of  the  keys,  as  hath  been  asserted. 

Ans.  I.  As  for  the  main  proposition  asserted  in  this  objection, 
something  hath  been  formerly  laid  down  to  show  the  unsoundness 
of  it.  (See  chap.  X.  near  the  end.)  Whereunto  thus  much  may 
be  superadded.     1.   What  necessity  is  there  that  a  particular 


*  Mr.  Jo.  Cotton's  Keys  of  the  Kingdom  of  Heaven,  chap.  vii.  in  propos. 
3,  pages  44-^16. 


IQQ  THE  DIVINE  RIGHT 

congrogation  should  be  fully  furnished  with  officers,  to  make  it 
the  subject  of  all  church  authority  ?  For  deacons  are  one  sort 
of  oflicers,  yet  what  authority  is  added  to  the  Church  by  the  ad- 
dition of  deacons,  whose  office  it  is  only  to  serve  tables,  Acts  vi., 
not  to  rule  tiie  Cliurch  ?  or  if  the  Churcii  have  no  deacons,  as 
once  it  had  not.  Acts  i.  2,  and  before  that,  all  the  time  from 
Christ,  wherein  is  she  maimed  or  defective  in  her  authority  ?  2. 
If  the  Church,  fully  furnished  with  officers,  yet  walk  not  in  judg- 
ment and  peace,  tlien  in  such  case  it  is  granted,  that  a  particular 
congregation  is  not  the  first  subject  of  all  church  authority.  Then 
a  congregation  that  waliis  in  error  or  heresy,  or  passion,  or  pro- 
faneness,  all  which  are  contrary  to  judgment;  and  that  walks  in 
divisions,  schisms,  contentions,  &c.,  which  are  contrary  to  peace, 
loseth  iu'V  authority.  Slick  but  close  to  this  principle,  and  you 
will  quickly  lay  the  church  autiiority  of  most  independent  con- 
gregations in  the  dust.  But  who  shall  determine  whether  they 
walk  in  judgment  and  peace,  or  not  ?  Not  themselves  ;  for  that 
were  to  make  parties  judges  in  their  own  case,  and  would  produce 
a  very  partial  sentence.  Not  sister  churches  ;  for  all  particular 
churches,  according  to  them,  have  equal  authority,  and  none  may 
usurp  one  over  another.  Not  a  presbyterial  church,  for  such 
they  do  not  acknowledge.  Then  it  must  be  left  undetermined, 
yea  undeterminable,  (according  to  their  principles;)  consequent- 
ly, who  can  tell  when  they  have  any  authority  at  all  ?  3.  Sup- 
pose the  congregation  had  all  her  officers,  and  walked  in  judgment 
and  peace  also,  yet  is  she  not  the  first  subject  of  all  authority  ; 
for  there  is  a  synodal  authority,  beyond  a  congregational  author- 
ity, as  confessed  by  Mr.  Cotton.* 

II.  As  for  the  proofs  of  this  proposition  asserted  here,  they 
snem  extremely  invalid  and  unsatisfying.     For, 

The  instance  of  the  church  of  Corinth  excommunicating  the 
incestuous  person,  will  not  prove  the  congregation  to  be  the  first 
subject  of  all  church  authority:  1.  Partly,  because  the  church  of 
Corinth  was  a  presbyterial  church,  having  several  congregations 
in  it,  (as  heroaiier  is  evidenced,  chap.  XIII.  ;)  now  to  argue  from 
the  authority  of  a  presbyterial  church,  to  the  authority  of  a  con- 
gregational, affirmatively,  is  not  cogent.  2.  Parfly,  because  here 
were  but  two  acts  of  power  mentioned  in  this  instance,  viz.  casting 
out  and  receiving  again  of  the  incestuous  person  :  suppose  the 
comnmnity  had  joined  the  presbyterj'  in  these  two  acts,  (which 
yet  is  not  proved,)  will  it  follow  therefore  they  are  the  first  sub- 
ject of  all  church  authority  ?  Are  not  ordination  of  presbyters, 
determination  in  case  of  appeals,  of  schism,  of  iieresy,  &c.,  acts 

*  See  Mr.  Cotton's  own  words  in  chap.  XIV.  at  the  end,  in  the  margin. 


OF  CHURCH  GOVERNMENT.  167 

of  authority  above  the  sphere  of  a  single  congregation  ?  Wiiat 
one  congregation  can  be  instanced  in  the  New  Testament  that 
did  ever  execute  any  of  these  acts  of  authority  ? 

The  reasons  brought,  prove  not  that  the  brethren  did  concur 
with  the  presbytery  in  this  sentence  with  some  act  of  power,  as 
will  appear  plainly,  if  they  be  considered  severally. 

1.  Not  the  reproof,  1  Cor.  v.  2,  "And  ye  are  puffed  up,  and 
have  not  rather  mourned,  that  he  that  hath  done  this  deed  might 
be  taken  away  from  among  you."  Here  they  are  blamed,  that 
they  no  more  laid  to  heart  so  vile  a  scandal,  which  should  have 
been  matter  of  mourning  to  the  whole  congregation  ;  that  they 
instead  of  mourning  were  puffed  up,  gloried  in  their  shame  ;  and 
that  they  sluggishly  neglected  to  endeavor,  in  their  sphere,  his 
casting  out.  And  all  this  blame  might  justly  be  charged  upon 
the  whole  church,  the  fraternity  as  well  as  the  presbytery  :  the 
scandal  of  one  member  should  be  the  grief  of  the  whole  body  of 
the  church.  What  then  ?  Hath  therefore  the  fraternity,  as  well 
as  the  presbytery,  power  to  cast  him  out  ?  That  were  a  misera- 
ble consequence  indeed  :  the  people  should  not  only  have  mourn- 
ed for  the  sin,  but  have  urged  the  presbytery  to  have  proceeded 
to  sentence,  and  after  sentence  have  withdrawn  from  him,  in 
obedience  to  the  sentence  ;  but  none  of  all  these  can  amount  to 
a  proper  act  of  church  authority  in  them. 

2.  Nor  doth  the  apostle's  command  prove  the  people's  concur- 
rence  in  any  act  of  power  with  the  presbytery,  1  Cor.  v.  4,  5, 
"  In  the  name  of  our  Lord  Jesus  Christ,  when  ye  are  gathered 
together,  to  deliver  such  an  one  unto  Satan,"  &c.  :  ver.  7, 
"  Purge  out  therefore  the  old  leaven,"  &c. :  and  ver.  13,  "There- 
fore put  away  from  among  yourselves  that  wicked  person."  In 
which  passages  it  is  supposed  the  apostle  directs  his  injunction  to 
them  all  (as  well  as  to  their  presbytery)  when  they  come  together 
in  their  church  meeting  to  proceed  to  sentence. 

But  against  this  reason,  well  ponder  upon  these  considerations, 
viz  :  1.  It  is  certain  beyond  all  controversy,  that  the  apostle  did 
not  direct  these  commands  to  the  whole  church  of  Corinth  abso- 
lutely, and  universally,  without  all  exception  and  limitation  to 
any  members  at  all  :  for  by  his  own  rule,  '•  Women  must  be  si- 
lent in  their  churches,  it  being  a  shame  for  a  woman  to  speak  in 
the  church,"  1  Cor.  xiv.  34,  35,  and  children  or  fools  were  not 
able  to  judge.  Hence  it  is  evident  that  a  church  absolutely  and 
universally  taken,  cannot  possibly  be  the  ministerial  ruling  church 
which  hath  the  authority.  2.  It  is  evident  to  any  man  that  is 
but  moderately  acquainted  with  the  Scriptures,  that  God  useth  to 
direct  his  commands,  reproofs,  and  other  speeches  to  a  people  in- 
differently, and  as  it  were  collectively  and  generally,  which  yet 


168  THE  mVTSE  RIGHT 

he  intends  should  be  particularly  applied  and  appropriated  ;  not 
to  all,  but  to  this  or  that  person  or  persons,  only  an)ong  such  a 
people  distributively  and  respectively^  according:  to  thei r  respect- 
ive callings,  interests,  relations,  &c.,  as  in  the  Old  Testament  God 
directs  a  command  to  the  people  of  Israel  indefinitely,  and  as  it 
were  collectively,  to  kill  enlicers  to  idolatry,  false  prophets, 
Deut.  xiii.  9 ;  but  intended  that  the  judge  should  sentence  him, 
findinfj  him  guilty  by  witnesses.  The  Lord  also  directs  his  com- 
mand to  all  the  people,  as  it  were  collectively,  to  put  out  of  the 
camp  "  every  one  that  was  a  leper,  and  had  an  issue,  or  was 
defiled  by  the  dead,"  Numb.  v.  2  ;  but  intended  that  the  priest 
should  peculiarly  take  and  apply  this  command  to  himself,  who 
was  to  judge  in  these  cases.  See  Lev.  xiii.  and  elsewhere.  So 
in  the  New  Testament  the  apostle  praised  the  Corinthians  indefi- 
nitely, and  as  it  were  collectively,  for  "  remembering  him  in  all 
things,  and  keeping  the  ordinances  as  he  delivered  them  to  them," 
1  Cor.  xi.  2  ;  wherein  he  intended  only  to  commend  the  virtuous; 
and  after  he  discommends  them  indefinitely  for  "  coming  together 
not  for  better,  but  for  worse,"  1  Cor,  xi.  17  ;  intending  only  their 
dispraise  that  were  herein  particularly  delinquent  anKjng  them. 
Again,  he  speaks  indefinitely,  and  as  it  were  collectively  and 
generally,  "Ye  may  all  prophesy  one  by  one,"  1  Cor.  xiv.  31  ; 
but  he  intended  it  only  to  the  prophets  respectively,  not  to  all  the 
members ;  for  he  saith  elsewhere,  "  Are  all  prophets  ?"  1  Cor. 
xii.  29.  And  writing  to  the  churches  of  Galatia,  Gal.  i.  2, 
acfainst  false  teachers  he  speaks  thus  to  all  those  churches  col- 
lectively, "  A  little  leaven  leavenelh  the  whole  lump,"  Gal.  v. 
9.  And,  "  I  would  they  were  even  cut  off  who  trouble  you," 
ver.  12.  Now  every  one  of  these  churches  were  to  apply  this 
to  themselves  respectively,  Independents  themselves  being  judges. 
So  here  in  this  present  case  of  the  church  of  Corinth,  the  apostle 
directs  his  commands  to  them,  as  it  were  collectively,  about  put- 
ting away  the  incestuous  person,  which  commands  were  particu- 
larly to  Ije  put  in  execution  by  the  presbytery  in  that  church  in 
whose  hands  the  church  authority  was.* 

Thus  taking  these  commands,  1  Cor.  v.  4,  7,  13,  though  direct- 
ed indefinitely,  and  as  it  were  collectively  to  the  whole  church, 
yet  intended  respectively  to  be  put  in  execution  by  the  presbytery 
in  that  church,  they  hold  forth  no  concurrence  of  the  f)eople  in 
any  act  of  power  at  all  with  the  church  officers  or  presbytery. 
And  it  is  a  good  note  which  Cameronf  hath  upon  this  place, 
"  These  things  that  are  written  in  this  epistle  are  so  to  be  taken 
of  the  presbytery  and  of  the  people,  that  every  one  both  of  the 

*  See  John  Calvin,  in  1  Cor.  v.  4.         +  Cameron,  in  Matt,  xvitL  15. 


OF  CHURCH  GOVERNMENT.  jgg 

presbyters  and  of  the  people,  should  interpret  the  command  ac 
cording  to  the  reason  of  his  office."  3.  When  the  apostle  recite^h 
the  proceedmgs  of  the  church  in  this  very  case  of  the  incestuous 
person,  m  his  2d  epistle,  he  saith,  "  Suifi'cient  to  such  a  manis 
th^  pumshmem"  (or  censure)  "which  was  inflicted  of  many," 
2  Lor.  11.  6.  It  IS  very  observable,  he  saith  not,  of  all  ■  nor  of 
many,  but  of  the  chief  ones,  viz.  the  church  olTicer.^  who  had  the 
ru  e  and  government  of  the  church  committed  to  th'em  (the  ar! 
tide  Ae  being  emphatical  ;  for  this  word  translated  mly  may 
as  well  be  translated  chief,  denoting  worth,  &c.,  as  many  d^no^ 
ing  number.  And  in  this  sense  the  Holy  Gho  t  ofttime^  useth 
h.s  wora  in  the  New  Testament;  as  for  instance,  "Is  not  the 
life  be  ter  than  meat  ?"  Alatt.  vi.  25.  "  Behold,  a  greater  than 
Jonah  IS  here,  'Matt.  xii.  41.  "  And  behold,  a  greater  than  Sol 
omon  IS  here,"  Matt.  xii.  41.     "  To  love  him  wiU,  all  the  heart?" 

M  rk  xH  T^'"  a'"?  '"■  "'"''''  ""■■"'■"fl'-ings  and  sacrifice  " 
Mark  xii.  3.3  And  again,  ver.  43,  "  This  poor  widow  hath  cast 
more  than  all  they  "  &c.  And  thus  it  is  frequently  used  to  sf' 
nify  quality,  worth  greatness,  dignity,  eminency,  &c.,  and  so  it 
may  be  conveniently  interpreted  in  this  of  the  Corinthians  4 
Though  al    proper  acts  of  authority  appertain  only  to  the  church 

^l^^ewi'tir  r  '?  "°*  ''•'?'""^'  'I"'  P^°P'^''  '''■'"«™^'  concurrence 
office  tonl^'"''  r^  '""•'  'he  presbytery  to  the  acts  of  their 
office  people  may  be  present  at  the  administration  of  censures 
&e.,  by  the  elders,  as  Cyprian  of  old  would  dispatch  all  public 
acts  the  people  being  present;  people  may  judge  with  a  iud... 
ment  of  discretion,  acclamation,  and  approbation,  &c.,  as  the 
eiders  judge  with  a  judgment  of  power;  and  people  afterwards 
may,  yea  must,  withdraw  from  delinquents  sentenced,  that  the 
sentence  may  attain  its  proposed  end.  But  none  of  hese  are 
properly  any  acts  of  power. 

3.  Nor  doth  the  apostle's  expression,  verse  12,  "Do  you  not 
judge  them  that  are  within  ?"  prove  that  tlie  people  concm  with 
any  authontative  act  in  the  elders'  sentence.  For,  1.  This  beincr 
spoken  to  them  indefinitely,  was  to  be  applied  distributively  and 
respectively,  only  to  them  to  whom  it  properly  appertained,  viz. 
he  elders,  as  hath  been  showed.  They  only  havl  authority  to 
judge.  2.  Such  a  judgment  is  allowed  to  the  saints  in  church 
censures  as  shall  be  allowed  to  them  when  the  saints  shall  md^e 
the  world,  yea  angels,  1  Cor.  vi.  1-3,  viz.  in  both  a  judgment  ot 
acclamation,  approbation,  &e.,  as  assessors,  as  people  mdge  at 

,,dr"''S'''  ""'  ',"  "J"'"'  ""  J"''g"ent  of  authority,   which  the 
judge  and  jury  only  do  pronounce. 

4.  Nor,  finally,  doth  the  apostle's  direction  to  fortrive  the  in- 

cestuous,  being   penitent,  2  Cor.  ii.  4-10,  which  seems  to  be 


170  THE  DIVINE  RIGHT 

given  to  all,  prove  the  people's  concurrence  with  the  elders  in 
any  act  of  power.  For  the  authoritative  forgiving  and  receiving 
him  again,  belonged  only  to  the  elders  ;  the  charitable  forgiving, 
receiving,  and  conf)forting  of  him,  belonged  also  to  the  people.  As 
the  judge  and  jury  at  an  assizes,  acquit  by  judgment  of  authority, 
the  people  only  by  judgment  of  discretion  and  acclamation. 

Thus  it  appears  how  little  strength  is  in  this  instance  of  the 
church  of  Corinth,  (though  supposed  to  be  the  strongest  ground 
the  Independents  have,)  for  the  propping  up  of  their  popular  gov- 
ernment, and  authoritative  suffrage  of  the  people. 

SECTION    III. 

III.  Having  thus  considered  the  subject  of  authority  and  pow- 
er for  church  government:  1.  Negatively,  what  it  is  not,  viz. 
neither  the  political  magistrate,  nor  yet  the  community  of  the 
faithful,  or  whole  body  of  the  people,  Chap.  IX.  and  X.  2.  Posi- 
tively, what  it  is,  viz.  Christ's  own  officers  in  his  church,  as  hath 
been  explained  and  evidenced,  Sect.  2,  of  this  Chap.  3.  Now, 
in  the  third  and  last  place,  we  are  to  insist  a  little  further  upon 
this  subject  of  the  power,  by  way  of  explanatiQn  :  and  to  inquire, 
seeing  Christ's  officers  are  found  to  be  the  subject  of  this  power, 
in  what  sense  or  notion  they  are  the  subject  and  receptacle  of 
this  authority  and  power  from  Christ,  whether  jointly  or  sever- 
ally ;  as  solitarily  and  single  from  one  another,  or  associated 
and  incorporated  into  assemblies  with  one  another ;  or  in  both 
respects  ? 

For  resolution  herein  we  must  remember  that  distribution  of 
the  keys,  or  of  proper  ecclesiastical  power,  (which  was  briefly 
mentioned  before  in  Part  2,  Chap.  III.)  into  that  which  is, 

1.  More  special  and  peculiar  to  the  office  of  some  church  gov- 
ernors,  which  by  virtue  of  their  office  they  are  to  execute  and 
discharge  :  thus  it  is  peculiar  to  the  minister's  office,  1.  To  preach 
the  word  ;  compare  these  places  together.  Matt,  xxviii.  18-20, 
John  XX.  21-23,  Rom.  x.  15,  1  Tim.  v.  17,  Heb.  xiii.  7,  2  Tim. 
iv.  1,  2,  &c.  2.  To  dispense  the  sacramenis,  Matt,  xxviii. 
18-20,  1  Cor.  xi,  24,  25.  The  word  and  sacraments  were 
joined  together  in  the  same  commission  to  the  same  officers, 
viz.  the  preaching  presbyters,  &c.,  as  is  evident  in  that  of  Matt. 
xxviii.  19. 

2.  More  general  and  common  to  the  office  of  all  church  gov- 
ernors, as  the  power  of  censures,  viz.  admonishing,  excommuni- 
cating, and  absolving,  and  of  such  other  acts  as  necessarily  de- 
pend thereupon ;  wherein  not  only  the  preaching,  but  also  the 
ruling  elders  are  to  join  and  contribute  their  best  assistance  ;  as 
may  be  collected   from  these   several   testimonies  of  Scripture, 


OF  CHURCH  GOVERNMENT.  17^ 

Matt,  xviii.  17,  18,  Tdl  the  Church;-^  1  Cor.  v.  2-13,  2  Cor.  ii. 
6-12,  compared  with  Rom.  xii.  8,  1  Cor.  xii.  28,  and  1  Tim.  v. 
17. 

Now  these  officers  of  Christ,  viz.  they  that  labor  in  the  word 
and  doctrine,  and  the  ruling  elders,  are  the  subject  of  this  power 
of  jurisdiction  as  they  are  united  in  one  body,  hence  called  a 
Church,  Matth.  xviii.  18,  viz.  the  governinfr  or  ruling  church  ; 
for  no  other  can  there  be  meant ;  and  presbytery, f  i.  e.  a  society 
or  assembly  of  presbyters  together,  1  Tim.  iv.  14. 

The  presbyters,  elderships,  or  assemblies  wherein  these  officers 
are  united  and  associated,  are  of  two  sorts,  viz:  1.  The  lesser 
assemblies,  consisting  of  the  ministers  and  ruling  elders  in  each 
single  congregation  ;   which,  for  distinction's  sake,  is  styled  the 

*  Thus  Mr.  Bayiie  remarkably  expounds  this  text,  Matt,  xviii.,  saying : 
Where  first  mark,  that  Christ  doth  presuppose  the  authority  of  every  partic- 
ular church  taken  indistinctly.  For  it  is  such  a  church  as  any  brother 
oftendcd  may  presently  complain  to.  Therefore  no  universal,  or  provincial, 
or  diocesan  church  jrathered  in  a  council.  2.  It  is  not  any  particular  church 
tl)at  he  doth  send  all  Christians  to,  for  then  all  Christians  in  the  world  should 
come  to  one  particular  church,  were  it  possible.  lie  dotJi  therefore  presup- 
pose indistinctly  the  very  particular  church  where  the  brother  offending  and 
offeuded  are  members.  And  if  they  be  not  both  of  one  church,  the  plaintiff 
must  make  his  denunciation  to  the  church  where  the  defendant  is.  3.  As 
Christ  doth  .speak  it  of  any  ordinary  jiarticular  church  indistinctly,  so  he 
doth  by  the  name  of  church  not  understand  essentially  all  the  congregation. 
For  then  Christ  should  give  not  some,  but  all  the  members  of  the  church  to 
be  governors  of  it.  4.  Christ  speaketh  it  of  such  a  church  to  whom  we 
may  ordinarily  and  orderly  complain  ;  now  this  we  cannot  to  the  whole  mul- 
titude. 5.  This  church  he  speaketh  of  then  doth  presuppose  it,  as  the  ordi- 
nary executioner  of  all  discipline  and  censure.  IJut  the  multitude  have  not 
this  execution  ordinary,  as  all  but  Morelius,  and  such  democratical  spirits, 
do  affirm.  And  the  reason  ratifying  the  sentence  of  the  church.,  doth  show 
that  often  the  number  of  it  is  but  small,  "  For  where  two  or  three  are  gath- 
cred  together  in  my  name  ;"  whereas  the  church  or  congregations  essentially 
taken  for  teachers  and  people,  are  incomparably  great.  Neither  doth  Christ 
mean  by  church  the  chief  pastor,  who  is  virtually  as  the  whole  church. — 
Mr.  Bayne's  Diocesan's  Trial. 

t  Timothy  received  grace  by  the  laying  on  of  the  hands  of  the  presby- 
tery. For  that  persons  must  be  understood  here,  is  apparent  by  the  like 
place,  when  it  is  said,  by  the  laying  on  of  my  hands,  he  noieth  a  person,  and 
so  here  a  presbytery.  2.  To  take  presbytery  to  signify  the  order  ol'  priest- 
hood, is  against  all  lexicons,  and  the  nature  of  the  Greek  termination.  3.  Tim- 
othy  never  received  that  order  of  a  presbyter,  as  before  we  have  proved. 
4.  It  cannot  signify,  as  Greek  expositors  take  it,  a  company  of  bishops  ;  Ibr 
neither  was  that  canon  of  three  bishops  and  the  Metropolitan,  or  all  the 
bishops  in  a  province,  in  the  apostle's  time  ;  neither  were  these  who  were 
now  called  bishops,  then  called  presbyters,  as  they  say,  but  apostles,  men 
that  had  received  apostolic  grace,  angels,  &-c.  Finally,  it  is  very  absurd  to 
think  of  companies  of  other  presbyters  in  churches  tliat  Paul  planted,  but 
presbyteries  of  such  presbyters  as  are  now  distinguished  from  bishops,  which 
is  the  grant  of  our  adversaries. — Bayne's  Diocesan's  Trial,  page  82. 


172  THE  DHTXE  RIGHT 

congregational  eldership.  2.  The  greater  assennblies.  coosisting 
of  church  governors  sent  from  several  churches  and  united  into 
one  body,  for  governing  of  all  these  churches  within  their  own 
bounds,  whence  their  nnembers  were  sent.  These  greater  as^m- 
blies  are  either  presbyterial  or  synodal.  1.  Presbyterial,  con- 
sisting of  the  nriinisters  and  elders  of  several  adjacent  or  neigh- 
boring single  congregations,  or  parish  churches,  ruling  those  sev- 
eral congregations  in  common  ;  this  kind  of  assembly  is  common. 
ly  called  the  presbytery,  or,  for  diistinction's  sake,  the  classical 
presbytery,  i.  e.  the  presbytery  of  such  a  rank  of  churches.  2. 
Synodal,  consisting  of  ministers  and  elders,  sent  from  presbyte- 
rial assemblies,  to  consult  and  conclude  about  matters  of  common 
and  great  concernment  to  the  church  within  their  limits:  Such 
was  that  assembly  mentioned,  Acts  xv.  These  synodal  assem- 
blies are  either,  1.  Of  ministers  and  elders  from  several  presby- 
teries within  one  province,  called  provincial.  2.  Or  of  ministers 
and  elders  from  several  provinces  within  one  nation,  called  therefore 
national.  Or,  3.  Of  ministers  and  elders  from  the  several  nations 
within  the  whole  Christian  world,  therefore  called  oecumenical : 
for  all  which  assemblies,  congregational,  presbyterial,  and  synod- 
al,  and  the  sulwrdination  of  the  lesser  to  the  greater  a«semblies 
respectively,  there  seems  to  be  goo'J  ground  and  divine  warrant 
in  the  word  of  God,  as  (God  willing)  shall  be  evinced  in  the  xii., 
xiii.,  xiv.,  and  xv.  chapters  following. 


CHAPTER  XII. 


Of  the  Divine  Right  of  Congrrgatiorwl  Rburfshps  or  Kirk  SestrirmSf 
for  the  government  of  tlie  Church. 

Touching  congregational  elderships,  consisting  of  the  ministers 
and  ruling  elders  of  the  several  single  congregations,  which  are 
called  the  lesser  assemblies,  or  smaller  presbyteries,  and  which 
are  to  manage  and  order  all  ecclesiastical  matters  within  them- 
selves, which  are  of  more  immediate,  private,  particular  conc*^;m. 
ment  to  their  own  congregations  respectively  ;  and  consequently, 
of  more  easy  dispatch,  and  of  more  daily  use  and  necessity.  Con- 
cerning these  congregational  presbyteries,  we  shall  not  now  take 
into  consideration  either,  1.  What  are  the  memljers  constituting 
and  making  up  these  elderships;  whether  ruling  elders  by  divine 
warrant  may  be  superadded  to  the  pastors  and  teachers,  and  so 
be  associated  for  the  government  of  the  congrr  gation.     For  the 


OF  CHURCH  GOVERNMENT.  173 

divine  right  of  the  ruling  elders,  distinct  from  the  preaching  elder 
for  the  government  of  the  church,  hath  been  evidenced  at  large, 
Chapter  XL,  Section  1,  foregoing.  And  if  any  acts  of  govern, 
ment  in  the  church  belong  to  the  ruling  elder  at  all,  sure  those 
acts  of  common  jurisdiction,  to  be  dispatched  in  these  least  assem- 
blies,  cannot  of  all  other  be  denied  unto  him.  2.  Nor  shall  it 
here  be  discussed,  what  the  power  of  congregational  elderships 
is,  whether  it  be  universally  extensive  to  all  acts  of  government 
ecclesiastical  whatsoever,  without  exception  or  limitation  ;  and 
that  independently,  without  subordination  to  the  greater  assem- 
blies, and  without  all  liberty  of  appeal  thereunto  in  any  cases 
whatsoever,  though  of  greatest  and  most  common  concernnient. 
Which  things  are  well  stated  and  handled  by  others  ;*  and  will 
in  some  measure  be  considered  afterwards  in  Chapter  XV. 

3.  But  the  thing  for  the  present  to  be  insisted  upon,  against 
the  Erastian  and  prelatical  party,  is,  the  divine  right  of  authority 
and  power  for  church  government,  which  is  in  congregational 
presbyteries  or  elderships,  in  reference  to  their  respective  congre- 
gations.    Take  it  thus  : 

Elderships  of  single  congregations  vested  and  furnished  with 
ecclesiastical  authority  and  power  to  exercise  and  dispense  acts 
of  government  in  and  over  those  respective  congregations  where- 
unto  they  do  belong,  are  by  divine  right  warrantable. 

For  confirmation  hereof  the  light  of  nature,  the  institution  of 
Christ,  the  apostolical  practice,  and  the  law  of  necessity,  seem  to 
speak  sufficiently  unto  us. 

1.  The  common  light  of  nature  thus  far  directeth  all  sorts  of 
smaller  societies,  whether  political  or  ecclesiastical,  to  compose 
all  particular  and  more  private  differences  and  offences  within 
themselves;  and  to  decide  and  determine  small,  common,  easy 
causes  and  matters,  by  smaller  courts  and  judicatories  appointed 
for  that  end  :  a  vain  thing  to  trouble  more  and  greater  assemblies 
with  those  matters,  that  may  as  well  be  determined  by  the  lesser. 
It  was  wise  and  grave  counsel  which  Jethro,  Moses'  father-in- 
law,  gave  to  Moses,  that  he  should  set  up  over  the  people  certain 
judges  inferior  to  himself,  who  themselves  iriight  judge  all  smaller 
matters,  but  all  great  and  hard  matters  to  he  brovght  to  Moses, 
Exod.  xviii.  22,  26.  And  our  Saviour  seems  to  insinuate,  that 
the  Jews  had  their  inferior  courts  for  inferior  causes,  superior 
judicatories  for  greater,  in  that  gradation  of  his.  Matt.  v.  22. 
Likewise  they  had  lesser  and  greater  ecclesiastical  assemblies, 
(as  after  will  appear.)     Now,  to  what  use  are  greater  and  lesser 

*  See  Assertion  of  the  Government  of  the  Church  of  Scotland,  Part  I. 
Chap.  2,  p.  122,  &c. 
15* 


174  THE  DIVINE  RIGHT 

judicatories,  civil  or  ecclesiastical,  but  that  the  lesser  and  lighter 
causes  rnay  Ixj  judged  in  the  inferior,  harder  and  greater  in  the 
Buperior  ? 

2.  The  institution  of  Christ  recorded  Matt,  xviii.  15-21,  seems 
to  hold  forth  notably  l>oth  single  congregational  elderships,  and 
their  power.  And  this,  whether  we  consider  the  Jewish  form, 
unto  which  our  Saviour  seems  to  refer;  or  whether  we  observe 
the  matter  of  his  discourse. 

1.  As  for  the  Jewish  form  of  church  government  (unto  which 
our  Saviour  here  seems  to  allude)  we  may  observe  it  was  man- 
aged by  two,  if  not  three  sorts  of  ecclesiastical  courts,  viz:    By 
the  Sanhedrin,  presbytery,  and  synagogue,  (much   like  to  the 
evangelical  8yno<J,  presbytery,  and  congregational  eldership  since 
Christ.)     1.  They  had  their  ecclesias-tical,*  as  well  as  their  civil 
Sanhedrin,  for  high   and  difficult  affairs  of  the  church  ;  which 
seems  first  to  be  constituted,   Exo^J.  xxiv.   1,  and   after  decay 
thereof,  it  was  restored  by  King  Jehr^haphat,  2  Chron.  xix.  8 ; 
and  from  this  court  that  national  church's  reformation  proceeded, 
Neh.  vi.   13.     2.  Again,  it  is  very  probable  they  had  l^etween 
their   Sanhedrin    and    their    synagogue  a   middle  ecclesiastical 
court  called    The  PreHhylery,  Luke  xxii.  66,  and  Acts  xxii.  5, 
and  the  v:ho/e  j/reshy/cry.     Let  such  as  are  expert  in  Jewish  anti- 
fjuiiies  and  their  polity,  cf^nsider  and  judge.     3.  Finally,  they 
had  their  lesser  judicatories  in  their  synagogues,  or  congrega- 
tional meetings:  for,  their  synagogues  were  not  only  for  prayer, 
and  the  ministry  of  the  word,   in  reading  and  expounding  the 
Scriptures,  but  also  for  public  censures,  correcting  of  offences, 
&c.,  as  that  phrase  seems  to  import,  '•  And  I  punislied  them  oft 
in  every  synagogue,"  Acts  xxvi.  11.     His  facts  and  proceedings, 
it  is  true,  were  cruel,   unjust,  impious.      I3ut  why  inflicted  in 
every  ^ynfjgogue,  rather  than  in  other  places,  and  that  by  virtue 
of  the  hi^h  j/riesCff  letters,  Acts  ix.  1,  2  ;  but  there  the  Jews  bad 
judicatories,  that  inflicted  public  punishments  upon  persons  eccle- 
siastically offending  ?     Besides,  we  read  oftf-n  in  the  New  Tes- 
tament of  the  Tulern  of  the  /fynagofru/'.  as  Afark  v.  35,  30,  38  ; 
Luke  viii.  41,  and  xiii.  14;   and  of  Crispus  and  Sosthenes  the 
chief  ru1ern  of  the  synagoffue,  Acts  xviii,  8,  17  ;  whence  is  inti- 
mated to  us,  that  thes*;  synagogues  had  their  rule  and  govern- 
ment in  themselves;  and  that  this  rule  was  not  in  one  person, 
but  in  divers  together;  for  if  there  were  chief  rulers,  there  were 
also  inferiors  sulx^rdinate  unto  them :  but  this  is  put  out  of  doubt, 
in  Acts  xiii.  15,  where  after  ihe  lecture  of  the  law  and  the  pro- 
phets, tJie  rulers  of  tfie  syjuigogue  sent  unto  them — synagogue  in  the 

•  Mr.  Gille«pic'8  Aaron's  Rod  BloMoming,  book  I  chap.  iiL  pa^es  S-38, 


OF  CHURCH  GOVERNMENT.  I75 

singular  number,  and  rulers  in  the  plural.  Thus  analogically 
there  should  be  ecclesiastical  rulers  and  governors  in  every  sin- 
gle congregation,  for  the  well  guiding  thereof.  But  if  this  satisfy 
not,  add  hereunto  the  material  passages  in  our  Saviour's  speech. 
2.  Now  touching  the  matter  of  our  Saviour's  discourse,  it 
makes  this  very  clear  to  us ;  for  by  a  gradation  he  leadeth  us 
from  admonition  private  and  personal,  to  admonition  before  two 
or  three  witnesses,  and  from  admonition  before  two  or  tliree  wit- 
nesses, to  the  representative  body  of  one  church,  (as  the  phrase 
iell  the  church  must  here  necessarily  be  interpreted,)  if  there  the 
difference  can  be  composed,  the  offence  removed,  or  the  cause 
ended  ;  rather  than  unnecessarily  render  the  offence,  and  so  our 
brother's  shame,  more  public  and  notorious.  And  that  the  pres- 
bytery or  eldership  of  a  particular  congregation,  vested  with 
power  to  hear  and  determine  such  cases  as  shall  be  brought  before 
them,  is  partly,  though  not  only  here  intended,  seems  evident  in 
the  words  following,  which  are  added  for  the  strengthening  and 
confirming  of  what  went  before  in  ver.  17  :  "  Verily,  I  say  unto 
you,  whatsoever  ye  shall  bind  on  earth  shall  be  bound  in  heaven  ; 
and  whatsoever  ye  shall  loose  on  earth  shall  be  loosed  in  heaven. 
Again,  I  say  unto  you,  that  if  two  of  you  shall  agree  on  eartli  as 
touching  any  thing  that  they  shall  ask,  it  shall  be  done  for  them 
of  my  Father  which  is  in  heaven.  For  where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the  midst  of  them," 
Matt,  xviii.  18-20.  In  which  passages  these  things  are  to  be 
noted  :  1.  That  this  church  to  which  the  complaint  is  to  be  made, 
is  invested  with  power  of  hinding  and  loosing,  and  that  so  authori- 
tatively that  what  by  this  church  shall  be  bound  or  loosed  on 
earth  shall  also  be  bound  or  loosed  in  heaven,  according  to 
Christ's  promise.  2.  That  these  acts  of  hinding  or  loosing,  may 
be  the  acts  but  of  two  or  three,  and  therefore  consequently  of  the 
eldership  of  a  particular  congregation  ;  for  where  such  a  juridical 
act  was  dispatched  by  a  classical  presbytery,  it  is  said  to  be  done 
of  many,  2  Cor.  ii.  6,  because  that  in  such  greater  presbyteries 
there  are  always  more  than  tico  or  thr&c.  And  though  some  do 
pretend,  that  the  faults  here  spoken  of  by  our  Saviour  in  this 
place,  were  injuries,  not  scandals;  and  that  the  church  here 
mentioned  was  not  any  ecclesiastical  consistory,  or  court,  but 
the  civil  Sanhedrin,  a  court  of  civil  judicature  ;  and  yet  most 
absurdly  they  interpret  the  binding  and  loosing  here  spoken  of, 
to  be  doctrinal  and  declarative  ;  not  juridical  and  authoritative ; 
as  if  the  doctrinal  binding  and  loosing  were  in  the  power  of  the 
civil  Sanhedrin  :*  yet  all  these  are  but  vain,  groundless  pretences 

*  Vid  Joannis  Seldeni  de  Anno  Civili,  and  Calendario,  &:c.  Dissertatiouem 


176  THE  DIVINE  RIGHT 

and  subterfuges,  without  substance  or  solidity,  as  the  learned  and 
diligent  reader  may  easily  find  demonstrated  by  consulting  these 
judicious  authors  mentioned  in  the  foot  note,*  to  whom  for 
brevity's  sake  he  is  referred  for  satisfaction  in  these  and  divers 
such  like  particulars. 

3.  The  consideration  of  the  apostolical  practice,  and  state  of 
the  Church  of  God  in  those  times,  may  serve  further  to  clear  this 
matter  to  us.  For,  1.  We  sometimes  road  of  single  congrega- 
tions ;  and  as  the  Holy  Ghost  doth  call  the  whole  body  of  Christ 
the  Church,  Matt.  xvi.  18,  1  Cor.  xii.  2B,  and  often  elsewhere; 
and  the  larger  particular  members  of  that  body  of  Christ  (par- 
taking the  nature  of  the  whole,  as  a  drop  of  water  is  as  true 
water  as  the  whole  ocean)  churches ;  as,  the  church  of  Jerusa- 
lem, Acts  viii.  1  ;  the  church  of  Antioch,  Acts  xiii.  1 ;  the  church 
of  Ephesus,  Rev.  ii.  1  ;  the  church  of  Corinth,  2  Cor.  i.  1  ;  (these 
being  the  greater  presbyterial  churches,  as  after  will  appear, 
Chap.  XIII.  ;)  so  the  same  holy  Spirit  of  Christ  is  pleased  to  style 
single  congregations,  churches,  "  Let  women  keep  silence  in  the 
churches,"  1  Cor.  xiv.  34,  i.  e.  in  the  single  congregations  of 
this  one  church  of  Corinth:  and  often  mention  is  made  of  the 
church  that  is  in  such  or  such  an  house,  as  Rom.  xvi.  5  ;  1  Cor. 
xvi.  19;  Col.iv.  15;  Philem.  2;  whether  this  be  interpreted  of  the 
church  made  up  only  of  the  members  of  that  family,  or  of  the 
church  that  ordinarily  did  meet  in  such  houses,  it  implies  a  single 
congregation.  Now  shall  single  congregations  have  the  name 
and  nature  of  churches,  and  shall  we  imagine  they  had  not  in 
them  the  ordinary  standing  church  officers,  viz.  pastors  and 
teachers,  governments,  or  elders  ruUng  well,  and  helps  or  dea- 
cons ?  or  is  it  probable  they  were  furnished  with  these  officers, 
and  yet  the  officers  furnished  with  no  power  for  the  government 
of  these  single  congregations  at  all  ?  2.  We  find  that  the  apos- 
tles being  crowned  with  such  success  in  their  ministry,  as  to  be 
instruments  of  converting  such  multitudes  to  the  faith  as  were 
sufficient  to  make  up  many  several  churches  from  time  to  time, 
did  diligently  take  care  to  ordain  them  presbyters,  or  elders  in 
every  church,  Acts  xiv.  23 ;  Tit.  i.  5.  Now  can  it  be  clearly 
evidenced  by  any,  that  these  were  not  ruling  as  well  as  preach- 
ing presbyters ;  especially  when  it  appears  by  other  places  that 
the  primitive  churches  had  both  ?     Rom.  xii.  8  ;   1  Cor.  xii.  28; 

in  Prspfat.,  page  8.  See  also  Mr.  John  Lightfoot's  Commentary  upon  the 
Acts,  c.  X.  28,  pages  235-239. 

*  John  Cameron,  Prajlect.  in  Matt,  xviii.  15,  page  143  ad  162,  and  Mr. 
G.  Gillespie's  Aaron's  Rod  Blossoming,  &c.,  book  i.,  chap.  3,  page  8,  &c., 
and  book  ii.,  chap.  9,  page  294-297 ;  and  book  iii.,  chapters  2-6,  handling 
this  elaborately,  pages  350-423. 


OF  CHURCH  GOVERNMENT.  177 

1  Tim.  V.  17.  Or  can  we  tliink  that  the  apostles  were  not  as 
careful  to  erect  elderships  in  several  congregations,  as  to  appoint 
elders  ?  otherwise  how  could  tlie  apostles  have  answered  it  to 
their  Lord  and  Master  Jesus  Christ,  in  leaving  them  without  that 
necessary  provision  of  government,  which  Christ  himself  had 
allowed  to  them,  at  least,  in  some  cases,  as  hath  been  evidenced  ? 
4.  Finally,  necessity  (which  is  a  strong  and  cogent  law)  plain- 
ly  and  forcibly  pleads  for  elderships  in  particular  congregations 
endowed  with  authority  and  power  from  Christ  for  government 
witiiin  themselves.  For,  1.  How  wearisome  a  thing  would  it  be 
to  all  congregations,  should  every  one  of  their  members  be  bound 
to  attend  upon  synods  and  greater  presbyteries,  (which  in  the 
country  are  at  a  great  distance  from  them,)  in  all  ecclesiastical 
matters  of  judicature,  if  they  had  no  relief  in  their  own  congre- 
gations ?  How  impossible  would  it  be  for  the  greater  presbyte- 
ries, not  only  to  hear  and  determine  all  hard  and  weighty,  but 
also  all  small  and  easy  causes  that  would  be  brought  before 
them  ?  And  what  should  become  of  such  a  congregation  as  either 
voluntarily  transplants  itself,  or  is  accidentally  cast  among  hea- 
thens or  pagans  in  far  countries,  where  there  are  no  Christians  or 
churches  to  join  and  associate  withal,  if  they  be  denied  an  author, 
itative  presbytery  within  themselves,  for  preventing  and  healing 
of  scandals,  and  preserving  themselves  from  destruction  and  ruin, 
which  anarchy  would  unavoidably  bring  upon  them  ? 


CHAPTER  XIII. 

Of  the  Divine  Ri^ht  of  Preshi/teries,  (for  distinction's  sake  called 
Classical  Preshyieries,)  for  the  government  of  the  Church. 

Having  spoken  of  the  lesser,  viz.  congregational  elderships, 
we  come  now  to  the  greater  ruling  assemblies,  which  are  either 
presbyterial  or  synodal.  And  first,  of  the  presbyterial  assembly, 
or  classical  presbytery,  viz.  an  assembly  made  up  of  the  presby- 
ters of  divers  neighboring  single  congregations,  for  governing  of 
all  those  respective  congregations  in  common,  where  unto  they  be- 
long, in  all  matters  of  common  concernment  and  greater  difficulty 
in  the  Church.  The  divine  warrant  and  right  of  this  presbytery, 
and  of  the  power  thereof  for  church  government,  may  principal- 
ly be  evidenced,  1.  By  the  light  of  nature.  2.  By  the  light  of 
Scripture,  which  light  of  Scripture  was  followed  by  the  Church 
in  the  ages  after  the  apostolical  times. 


178  THE  DIVINE  RIGHT 

I.  The  light  of  nature  and  right  reason  may  discover  to  U3 
(though  more  dimly)  the  divine  warrant  of  the  greater  presbyte- 
ries, and  of  their  power  for  the  governing  of  the  church.     For, 

1.  There  are  many  ecclesiastical  matters  which  are  of  common 
concernment  to  many  single  congregations,  as  trial  of  church 
ofllcers,  ordination  and  deposition  of  ministers,  dispensation  of 
censures,  judicial  determination  of  controversies,  resolution  in  dif- 
ficult cases  of  conscience,  ordering  of  things  indifferent,  &;c. ; 
here  the  rule  holds  well,  that  which  concerns  many  congrega- 
tions, is  not  to  be  considered  and  determined  upon  only  by  one, 
but  those  many  concerned  and  interested  therein. 

2.  Single  congregational  elderships  stand  in  need  of  all  mutual 
help  and  assistance  one  of  another  in  the  iiord,  being,  1.  Inward- 
ly weak  in  themselves;  too  prone  to  be  turned  out  of  the  way, 
Ileb.  xii.  153,  (Jul.  v.  15,  and  too  feeble  for  (hvcrs  great  tasks: 
as  examination  and  ordination  of  ministers,  (fee,  which  weakness 
is  healed  by  association  with  others  assisting  them.  2.  Outward- 
ly opposed  by  many  dangerous  and  subtle  adversaries:  men  as 
grievous  wolves,  (fee,  Acts  xx.  28-IM) ;  2  Pet.  ii.  J;  Phil.  iii.  2  ; 
1  Tim.  iv.  1-7;  Eph.  iv.  14;  devils,  1  Pet.  v.  8.  In  such  cases 
two  are  better  than  one  :  "  Wo  to  them  that  are  alone ;  if  they 
fall,  who  shall  take  them  up  ?" 

3.  Such  intricate  cases  may  fall  out  as  cannot  be  determined 
and  settled  by  the  eldership  of  a  single  congregation.  As  for  in- 
stance, some  member  in  the  congregation  may  conceive  himself 
so  wronged  by  the  eldership  thereof,  that  he  cannot  submit  to 
their  unjust  sentence;  shall  he  not  in  such  case  have  liberty  of 
appeal  from  them?  If  not,  then  he  is  left  without  a  remedy, 
(which  is  the  calarrn'ty  of  the  Independent  government.)  If  he 
may,  whether  shall  he  appeal  regularly  but  to  an  associated 
presbytery  ?  therefore  there  tnust  be  such  a  presbytery  to  appeal 
unto.  Again,  there  may  be  a  controversy  betwixt  the  whole  con- 
gregation, and  their  presbytery  ;  yea,  the  presbytery  itself  may 
be  equally  divided  against  itself;  yea,  one  single  congregation 
may  have  a  great  and  weighty  contest  with  another  sister  con- 
gregation, (all  single  congregations  being  equal  in  power  and 
authority,  none  superior,  none  it)ferior  to  others.)  Now,  in  these 
and  sijcli  like  cases,  suppose  both  parties  be  resolute  and  wilful, 
and  will  not  yield  to  any  bar(5  moral  suasion  or  advice  without 
soirie  superior  authority,  what  healitig  is  left  in  such  cases,  with- 
out the  assistance  of  an  authoritative  prcisbylery,  wherein  the 
whole  hath  power  to  regulate  all  the  parts  ? 

4.  Single  congregations,  joined  in  vicinity  and  neighborhood  to 
one  another,  should  avoid  divisions,  (which  are  destructive  to  all 
societies,  as  well  ecclesiastical  as  civil,)  and  maintain  peace  and 


OF  CtlURCH  GOVERNMENT.  I79 

unity  among  themselves,  (which  is  conservative  to  all  societies;) 
neither  of  which,  without  associated  presbyteries,  can  be  firmly  and 
durably  effected.  Both  which  ou^ht  with  all  diligence  to  be  endea- 
vored. For,  1.  Peace  and  unity  in  the  Church  are  in  themselves 
amiable,  and  ought  to  be  promoted,  Psal.  cxxxiii.  1,  &c.;  Eph.  iv.  'S, 
13  ;  1  Cor.  i.  10.  2.  Schisms  and  divisions  are  simply  evil,  and  all 
appearance,  cause,  and  occasion  thereof,  ought  carefully  to  be  avoid- 
ed, 1  Cor.  xii.  25 ;  Rom.  xvi.  17;  1  Thes.  iv.  22.  3.  All  congrega- 
tions are  but  as  so  many  branches,  members,  parts  of  that  one 
church,  one  body,  one  family,  one  commonwealth,  one  kingdom, 
whereof  Christ  is  Head,  Lord,  and  King ;  and  therefore  they 
should  communicate  together,  and  harmoniously  incorporate  and 
associate  with  one  another,  (so  far  as  may  be,)  for  the  common 
good,  peace,  unity,  and  edification  of  all.  See  1  Cor.  xii.  12-29  ; 
Eph.  ii.  12-16,  and  iv.  12-14,  and  v.  23-25. 

II.  The  light  of  Scripture  will  hold  forth  the  divine  warrant 
of  greater  presbyteries  and  their  power  for  church  government, 
far  more  clearly  than  the  light  of  nature.  Forasmuch  as  we 
find  in  the  Scriptures  a  pattern  of  these  greater  presbyteries,  and 
of  their  presbyterial  government  over  divers  single  congregations 
in  common  in  the  primitive  apostolical  churches.  For  the  greater 
evidence  and  perspicuity  hereof,  take  this  proposition  : 

Jesus  Christ  our  Mediator  hath  laid  down  in  his  word  a  pattern 
of  presbyterial  government  in  common  over  divers  single  congre- 
gations in  one  Church,  for  a  rule  to  his  Church  in  all  after  ages. 
For  confirmation  hereof,  there  are  chiefly  these  three  positions  to 
make  good,  which  are  comprised  in  this  proposition,  viz:  1.  That 
there  is  in  the  word  a  pattern  of  divers  single  congregations  in 
one  church.  2.  That  there  is  in  the  word  a  pattern  of  one  pres- 
byterial government  in  common  over  divers  single  congregations 
in  one  church.  3.  Finally,  that  the  pattern  of  the  said  presby- 
terial government,  is  for  a  rule  to  the  churches  of  Christ  in  all 
after  ages. 

POSITION    I. 

That  there  is  in  the  word  a  pattern  of  divers  single  congrega- 
tions in  one  church,  may  be  plentifully  evinced  by  four  instances 
of  churches,  (to  mention  no  more,)  viz.  the  churches  of  Jerusa- 
lem, Antioch,  Ephesus,  and  Corinth.  Touching  which  four  these 
two  things  are  clear  in  the  Scripture,  viz  :  1.  That  eveiy  of  them 
was  one  church.  2.  That  in  every  one  of  these  churches  there 
were  more  congregations  than  one.  Both  which  will  fully  evince 
a  pattern  of  divers  single  congregations  in  one  church  held  forth 
in  the  word. 

1.  The  former  of  these,  viz.  That  every  one  of  these  was  one 


ISO  THE  DIVINE  EIGHT 

church,  may  be  proved  by  induction  of  particulars.  1.  All  the 
believers  in  Jerusalem  were  one  church  ;  hence  they  are  often 
comprised  under  the  word  church,  of  the  singular  number: — 
"  Against  the  church  which  wajs  at  Jerusalem,"  Acts  viii.  1. 
"  Then  tidings  of  these  things  came  unto  the  ears  of  the  church 
which  was  in  Jerusalem,"  Acts  ii.  22.  "  And  when  they  were 
corae  to  Jerusalem,  they  were  received  of  the  church,  and  of  the 
apostles  and  elders,''  Acts  xv.  4.  2.  All  the  Ijelievers  in  Anti- 
och  were  one  church.  *'  Now  there  were  in  the  church  that  was 
at  Antioch,  certain  prophets,"  Acts  xiii.  1.  *•  And  wlien  he  had 
found  him,  he  brought  him  to  Antioch.  And  it  came  to  pass,  that 
a  whole  year  they  assembled  themselves  with  the  church,  and 
taught  much  people,  and  the  disciples  were  first  called  Christians 
in  Antioch,"  Acts  xi.  26.  3.  All  the  believers  in  Ephesus  were 
one  church  :  "  And  from  Miletus  he  sent  to  Ephesus,  and  called 
the  elders  of  the  church,"  Acts  xx.  17.  And  after  he  gives  them 
this  charge,  "  Take  heed  therefore  to  yourselves,  and  to  all  the 
flock,  over  which  the  Holy  GhoKt  hath  made  you  overseers,  to 
feed  the  church  of  GkkI,"  ver.  28 ;  all  were  but  onejlock,  one  church. 
"  Unto  the  angel  of  the  church  of  Ephesus,  write,"  Rev.  ii.  1. 
4.  All  the  believers  in  Corinth  were  one  church,  and  comprised 
under  that  singular  word,  church  :  "  Unto  the  church  of  God 
which  is  at  Corinth,"  1  Cor.  i.  2.  ^''  Paul,  an  apostle  of  Jesus 
Christ,  by  the  will  of  God,  and  Timothy  our  brother,  unto  the 
church  of  God  which  is  at  Corinth,"  2  Cor.  i.  1.  Thus  in  all 
these  four  instances  it  is  clear  l>eyond  all  contradiction,  that  they 
were  every  of  them  respectively  one  church. 

The  latter  of  these,  viz.  that  these  primitive  af)Ostolical  churches 
of  Jerusalem,  Antioch,  Ephesus,  and  Ojrinth,  wer^  not  every  of 
them  severally  and  respectively  only  one  single  congregation, 
(as  some  imagine,)  but  consisted  e\ary  of  them  of  more  congre- 
gations  than  one.  This  shall  be  manifested  in  these  four  churches 
severally,  as  follovveth: 

The  church  of  Jerusalem  in  Judea  contained  in  it  more  con- 
gregations than  one.  This  may  be  convincingly  evidenced  divers 
ways,  particularly  from,  I.  The  multitude  of  believers  in  that 
church.  2.  The  multitude  of  church  officers  there.  3.  The 
variety  of  languages  there.  4.  The  manner  of  the  Christians' 
public  meetings  in  those  primitive  times,  both  in  the  church  of 
Jerusalem,  and  in  other  churches. 

1.  From  the  multitude  of  believers  in  the  church  of  JerussL' 
lem.  For  it  is  palpably  evident  to  any  impartial  reader  that  will 
not  wilfully  shut  his  eyes,  and  subject  his  reason  unto  the  ground- 
less dictates  of  men,  against  the  clear  light  of  the  Scripture,  that 
there  were  more  believers  in  the  church  of  Jerusalem,  tlian  could 


OF  CHURCH  GOVERNMENT.  181 

ordinarily  meet  in  one  congregation,  to  partake  of  all  the  ordi- 
nances of  Christ. 

And  this  may  fully  appear  by  these  many  instances  following. 

1.  Christ  after  his  resurrection,  and  before  his  ascension,  "was 
seen  of  above  five  hundred   brethren  at  once,"   1  Cor.  xv.  6. 

2.  "After  that  of  James,  then  of  all  the  apostles,"  ver.  7.  3.  At 
the  election  of  Matthias,  and  before  Christ's  ascension,  there  were 
disciples  together,  the  "  company  of  their  names  together  was  as 
it  were  one  hundred  and  twenty,"  Acts  i.  15.  4.  At  Peter's  ser- 
mon, "  they  that  gladly  received  his  word,  were  baptized.  And 
that  day  were  added  about  three  thousand  souls,"  Acts  ii.  1,  4. 
5.  And  "  The  Lord  added  to  the  Church  daily  such  as  should  be 
saved,"  ver.  27.  6.  Afterwards  at  another  of  Peter's  sermons, 
"  Many  of  them  that  heard  the  word  believed  ;  and  the  number 
of  the  men  was  about  five  tiftusand,"  Acts  iv.  4.  7.  After  that, 
"  Believers  were  the  more  added  to  the  Lord,  multitudes  both  of 
men  and  women,"  Acts  v.  14.  8.  Furthermore,  the  disciples 
multiplying,  and  the  work  of  the  ministry  thereupon  much  in- 
creasing, the  apostles  were  necessitated  to  appoint  seven  deacons 
for  serving  of  tables,  that  they  might  wholly  "give  themselves  to 
the  ministry  of  the  word  and  prayer,"  Acts  vi.  1  to  7  ;  whence 
some  have  thought,  that  there  were  seven  congregations  in  Jeru- 
salem, a  deacon  for  every  one.  Certainly  there  were  rather 
more  than  fewer,  (saith  the  author  of  the  Assertion  of  the  Gov- 
ernment of  the  Cliurch  of  Scotland,*)  though  we  cannot  determine 
how  many.  However  this,  the  Holy  Ghost  clearly  testifieth  that 
"The  word  of  God  increased,  and  the  number  of  the  disciples  in 
Jerusalem  multiplied  greatly."  9.  "  And  a  great  company  of  the 
priests  became  obedient  to  the  faith,"  Acts  vi.  7  ;  and  probably 
the  example  of  the  priests  drew  on  multitudes  to  the  Gospel.  All 
these  forementioncd  were  in  a  short  time  converted,  and  became 
members  of  this  one  church  of  Jerusalem,  and  that  before  the  dis- 
persion occasioned  by  the  persecution  of  the  Church,  Acts  viii.  1. 
Now  should  we  put  all  these  together,  viz.  both  the  number  of 
believers  expressed  in  particular,  which  is  8,620,  and  the  multi- 
tudes so  often  expressed  in  the  general,  (which,  for  aught  we 
know,  might  be  many  more  than  the  former,)  what  a  vast  multi- 
tude of  believers  was  there  in  Jerusalem  !  and  how  impossible 
was  it  for  them  to  meet  all  together  in  one  congregation,  to  par- 
take of  all  the  ordinances  of  Jesus  Christ!  10.  In  like  manner, 
after  the  dispersion  forementioned,  the  word  so  prospered,  and  the 
disciples  brought  into  the  faith  by  it,  so  multiplied,  that  it  was 
still  far  more  impossible  for  all  the  believers  in  the  church  of  Je- 

*  Assertion,  &.c.,  part  2,  chap.  3,  p.  139. 
16 


182  THE  DmXE  RIGHT 

rusalem  to  meet  in  one  congregation  to  partake  of  all  the  ordi- 
nances  of  Christ,  than  before.  For  it  is  said,  "Then  had  the 
churches  rest  throughout  all  Judea"  (and  the  church  of  Jerusa- 
lem in  Judea  was  doubtless  one  of  those  churches)  "and  Galilee 
and  Samaria,  and  were  edified  ;  and  walking  in  the  fear  of 
the  Lord,  and  comfort  of  the  Holy  Ghost,  were  multiplied." 
11.  Again,  "the  word  of  the  Lord  increased  and  multiplied," 
Acts  xii.  24.  12.  Furthermore,  when  Paul,  with  other  disciples, 
his  fellow-travellers,  came  to  Jerusalem,  and  "declared  to  James 
and  the  elders,  what  things  God  had  wrought  by  his  ministry 
among  the  Gentiles — They  glorified  the  Lord,  and  said  unto  him, 
Thou  seest,  brother,  how  many''  myriads  (or  ten  thousands)  "  of 
believing  Jews  there  are,  and  they  are  all  zealous  of  the  law" — 
Acts  xxi.  20.  Our  translation  seejjs  herein  very  defective,  ren- 
dering it  how  many  thousands  ;  whereas  it  should  be,  according 
to  the  Greek,  how  many  ten  thousands :  and  these  myriads  seem 
to  be  in  the  church  of  Jerusalem,  seeing  it  is  said  of  them,  ver. 
22,  "  The  multitude  must  needs  come  together,  for  they  will 
hear  that  thou  art  come."  Now  considering  this  emphatical  ex- 
pression, not  only  thousands,  but  ten  thousand  :  not  only  ten 
thousand  in  the  singular  number,  but  ten  thousands,  myriads,  in 
the  plural  number :  nor  only  myriads,  ten  thousands,  in  the  plural 
number,  hui  hoiv  many -ten  thousands;  we  cannot  in  reason  im- 
agine but  there  were  at  least  three  ten  thousands,  viz :  thirty 
thousand  believers,  and  how  all  they  should  meet  together  in  one 
congregation  for  all  ordinances,  let  the  reader  judge.  Thus  far 
of  the  proof,  from  the  multitude  of  believers  in  the  church  of  Je- 
rusalem. 

Except.  But  the  five  thousand  mentioned  Acts  iv.  4,  are  no 
new  number  added  to  the  three  thousand,  but  the  three  thousand 
included  in  the  five  thousand,  as  Calvin  and  Beza  think. 

A71S.  1.  Then  it  is  granted  that  five  thousand  one  hundred  and 
twenty,  besides  an  innumerable  addition  of  converts,  were  in  Jeru- 
salem ;  which  if  such  a  number,  and  multitudes  besides,  could 
for  edification  meet  in  one  place,  to  partake  of  all  the  ordinances, 
let  the  reader  judge. 

2.  Though  Calvin  and  Beza  think  the  three  thousand  formerly 
converted  to  be  included  in  this  number  of  five  thousand,  Acts  iv. 
4,  yet  divers  both  ancient  and  modern  interpreters  are  of  another 
mind,  as  Augustine.  There  came  unto  the  body  of  the  Lord  in 
number  three  thousand  faithful  men  ;  also  by  another  miracle 
wrouf^ht,  there  came  other  five  thousand.*     These  five  thousand 

*  Basilius  in  Psal.  cxv.  CEcumcniiw  in  loc.  Jerom.  Chrjsostome,  horn. 
33,  in  Matt.     Irenaeup,  lib.  1,  chap.  11.     Salmeron. 


OF  CHURCH  GOVERNMENT.  183 

are  altogether  diverse  from  the  three  thousand  converted  at  the 
first  sermon :  so  Lorinus,  Aretius,  and  divers  others. 

3.  Besides  a  great  number  of  testimonies,  there  are  reasons  to 
induce  us  to  believe,  that  the  three  thousand  are  not  included  in 
the  five  thousand,  viz  :  1.  As  the  three  thousand  mentioned  in 
Acts  ii.  41,  did  not  comprehend  the  one  hundred  and  twenty 
mentioned  Acts  i.  15,  so  it  holds  in  proportion  that  the  tliree 
thousand  mentioned  there,  are  not  comprehended  here  in  Acts 
iv.  4.  Besides,  2.  Tliis  sermon  was  not  by  intention  to  the 
church,  or  numbers  already  converted,  but  by  occasion  of  the 
multitude  flocking  together  to  behold  the  miracle  Peter  and  John 
wrought  on  the  "  man  that  was  lame  from  his  motlier's  womb  ;" 
as  Acts  iii.  10-12;  so  that  'tis  more  than  probable  that  the  five 
thousand  mentioned  Acts  iv.  4,  are  a  number  superadded  besides 
the  three  thousand  already  converted. 

Except.  But  suppose  such  a  number  as  three  thousand,  and 
afterwards  five  thousand  were  converted  in  Jerusalem,  yet  these 
remained  not  constant  members  of  that  Church,  for  the  three 
thousand  were  not  dwellers  at  Jerusalem,  but  strangers  who  came 
out  of  all  countries  to  keep  the  feast  of  Pentecost :  yea,  Acts  ii. 
9,  they  are  said  expressly  to  be  "  dwellers  of  Mesopotamia,  Cap- 
padocia,"  &c.,  and  so  might  erect  churches  where  they  came. 

Ans.  1.  'Tis  said,  Acts  ii.  14,  "  Peter  standing"  (when  he  be- 
gan to  preach  this  sermon  wherein  the  three  thousand  were  con- 
verted) "  said.  Ye  men  of  Judea,  and  all  ye  that  dwell  at  Jerusa- 
lem, hearken  to  my  voice;"  intimating  that  these  he  preached 
to  dwelt  at  Jerusalem. 

But  grant  that  some  of  these  men  that  heard  Peter's  sermon 
were  formerly  dwellers  in  Mesopotamia  and  Cappadocia,  what 
hinders  but  that  they  might  be  now  dwellers  at  Jerusalem  ? 

3.  The  occasion  of  their  coming  up  to  Jerusalem  at  this  lime 
was  not  only  the  observation  of  the  feast  of  Pentecost,  (which 
lasted  but  a  day,)  but  also  the  great  expectation  that  the  people  of 
the  Jews  then  had  of  the  appearance  of  the  Messiah  in  his  king- 
dom, as  we  may  collect  from  Luke  xix.  11,  where  it  is  said, 
"  They  thought  the  kingdom  of  God  should  immediately  appear  ;" 
so  that  now  they  might  choose  to  take  up  their  dwellings  at  Jeru- 
salem, and  not  return,  as  they  had  been  wont,  at  the  end  of  their 
usual  feasts. 

4.  The  Holy  Ghost  makes  mention  that  in  the  particular  pla- 
ces mentioned,  ver.  9,  10,  that  of  all  those  nations  there  were 
some  that  dwelt  at  Jerusalem  ;  read  Acts  ii.  5,  "  There  were 
dwelling  at  Jerusalem  Jews,  devout  men  out  of  every  nation  un- 
der heaven  ;"  if  out  of  every  nation,  then  out  of  those  nations 
there  specified  ;  and  even  there  dwelling  at  Jerusalem. 


184  THE  DIVINE  RIGHT 

5.  Those  who  were  scattered  by  reason  of  persecution  into 
Judea  and  Samaria,  and  other  parts  of  the  world,  did  not  erect 
new  churches,  but  were  still  members  of  that  one  church  in  Je- 
rusalem ;  so  saith  the  Scripture  expressly,  that  "  they"  (of  the 
church  of  Jerusalem)  "  were  all  scattered  abroad  throughout  the 
re<,'ion  of  Judea  and  Samaria,"  Acts  viii.  1. 

Except.  Although  it  sliould  be  granted  that  before  the  disper- 
sion mentioned  Acts  viii.  1,  2,  the  number  was  so  great  that  they 
could  not  meet  together  in  one  place,  yet  the  persecution  so  wast- 
ed and  scattered  them  all,  that  there  were  no  more  left  than 
might  meet  in  one  congregation  ? 

Ans.  After  the  dispersion  there  were  more  believers  in  Jeru- 
salem than  could  meet  together  in  one  place  for  all  acts  of  wor- 
ship, as  appears  by  Acts  ix.  31,  "  The  churches  had  rest  through- 
out all  Judea,"  &c.,  "  and  were  multiplied  ;"  Acts  xii.  24,  "  The 
word  of  God  grew  and  multiplied;"  and  Acts  xxi.  20,  James 
saith  of  the  believers  of  this  church,  "  how  many  thousands  of  the 
Jews  there  are  which  believe,  and  are  zealous  of  the  law;"  or, 
as  it  is  in  tiie  Greek,  thou  scest  how  many  ten  thousands  there  are 
of  the  Jews  which  believe;  this  text  will  evince,  that  there  were 
many  thousands  in  the  church  of  Jerusalem  after  the  dispersion, 
as  hath  been  observed  :  and  if  this  number  were  not  more  after 
the  dispersion  than  could  meet  together  to  partake  of  all  ordi- 
nances, let  the  reader  judge. 

Except.  But  the  text  saith  expressly,  all  were  scattered  except 
the  apostles. 

Ans.  All  must  be  understood  either  of  all  the  believers,  or  all 
the  teachers  and  church  oflicers  in  the  church  of  Jerusalem,  ex- 
cept believers;  but  it  cannot  be  understood  of  all  the  believers 
that  they  were  scattered  :  and  therefore  it  must  be  understood 
that  all  the  teachers  and  church  officers  were  scattered,  except 
the  apostles.  That  all  the  believers  were  not  scattered  will  easily 
appear:  For,  1.  'Tis  said  that  Paul  broke  into  houses,  "haling 
men  and  women,  committed  them  to  prison,"  ver.  3,  and  this  he 
did  in  Jerusalem,  Acts  xxvi.  10  ;  therefore  all  could  not  be  scat- 
tered. 2.  "  They  that  were  scattered,  preached  the  word,"  ver.  4, 
which  all  the  members,  men  and  women,  could  not  do  ;  therefore 
by  all  tliat  were  scattered  must  of  necessity  be  meant,  not  the 
body  of  believers  in  the  church,  but  only  the  officers  of  the 
church.  3.  If  all  the  believers  were  scattered,  to  what  end  did 
the  apostles  tarry  at  Jerusalem — to  preach  to  the  walls  ?  this  we 
cannot  imagine. 

Except.  But  can  any  think  the  teachers  were  scattered,  and 
the  ordinary  believers  were  not,  except  we  suppose  the  people 
more  courageous  to  stay  by  it  than  their  teachers  ? 


OF  CHURCH  GOVERNMENT.  185 

Arts.  It  is  hard  to  say,  that  those  that  are  scattered  in  a  per- 
secution, are  less  courageous  than  those  that  stay  and  suffer.  In 
the  time  of  the  bishops'  tyranny,  many  of  the  Independent 
ministers  did  leave  this  kingdom,  while  others  of  their  breth- 
ren did  abide  by  it,  endured  the  heat  and  burden  of  the  day, 
"  had  trial  of  cruel  mockings,  bonds  and  imprisonments  :"  now 
the  Independent  ministers  that  left  us,  would  think  we  did 
them  wrong,  should  we  say  that  they  were  less  courageous 
than  those  that  stayed  behind,  enduring  the  hot  brunt  of  persecu- 
tion. 

II.  From  the  multitude  of  church  officers  in  Jerusalem,  it  may 
further  appear,  that  there  were  more  congregations  than  one  in 
the  church  of  Jerusalem.  For  there  were  many  apostles,  pro- 
phets, and  elders  in  this  church  of  Jerusalem,  as  is  plain,  if  we 
consider  these  following  passages  in  the  Acts  of  the  Apostles. 
After  Christ's  ascension,  "  the  eleven  apostles  returned  to  Jerusa- 
lem, and  continued  in  prayer  and  supplication,"  Acts  i.  12-14. 
Matthias  chosen  by  lot,  was  also  "  numbered  with  the  eleven 
apostles,"  Acts  i.  26.  "  And  when  the  day  of  Pentecost  was  fully 
come,  they  were  all  with  one  accord  in  one  place,"  Acts  ii.  1. 
"  Peter  standing  up  with  the  eleven,  lift  up  his  voice  and  said," 
Acts  ii.  14.  "  They  were  pricked  in  their  heart,  and  said  to 
Peter  and  to  the  rest  of  the  apostles.  Men  and  brethren,  what  shall 
we  do  ?"  Acts  ii.  37.  "  And  the  same  day  there  were  added 
about  three  thousand  souls,  and  they  continued  steadfastly  in  the 
apostles'  doctrine  and  fellowship,  and  in  breaking  of  bread,  and  in 
prayers,"  Acts  ii.  42.  "  And  with  great  power  gave  the  apostles 
witness  of  the  resurrection  of  the  Lord  Jesus,"  Acts  iv.  33.  "As 
many  as  were  possessors  of  lands  or  houses,  sold  them,  and  brought 
the  prices  of  the  things  that  were  sold,  and  laid  them  down  at  the 
apostles'  feet,"  Acts  iv.  34,  35,  37.  "Then  the  twelve  called 
the  multitude  of  the  disciples  to  them,"  Acts  vi.  2.  "  Now,  when 
the  apostles  which  were  at  Jerusalem,"  Acts  viii.  14.  "  They 
determined  that  Paul  and  Barnabas  and  certain  other  of  them 
should  go  up  to  Jerusalem  unto  the  apostles  and  elders  about  this 
question.  And  when  they  were  come  to  Jerusalem,  they  were 
received  of  the  church,  and  of  the  apostles  and  elders  ;  and  the 
apostles  and  elders  came  together,"  Acts  xv.  2,  4,  6,  22, 
23  ;  xi.  30.  And  "  in  those  days  came  prophets  from  Jerusalem 
unto  Antioch,"  Acts  xi.  27.  In  all  which  places,  the  multitude  of 
apostles,  elders,  and  prophets  in  this  church  of  Jerusalem  is  evi- 
dent. And  it  is  further  observable,  that  the  apostles  devolved  the 
serving  of  tables  upon  the  seven  deacons,  that  they  might  wholly 
*'  give  themselves  to  prayer  and  the  ministry  of  the  word,"  Acts 
vi.  2  J  which  needed  not,  nor  would  there  have  been  full  cmploy- 
IG* 


186 


THE  DIVINE  RIGHT 


ment  for  the  apostles,  if  there  had  not  been  clivers  congregations 
in  tliat  one  church  of  Jerusalem. 

Except.  'Tis  true,  the  apostles  were  for  a  time  in  Jerusalem, 
yet  when  in  Judea  or  elsewhere  any  received  the  gospel,  the 
apostles  went  abroad  to  erect  other  churches. 

Ans.  Touching  the  apostles  going  abroad,  there  can  be  given 
but  one  instance,  Acts  viii.  14,  where  the  whole  twelve  went  not 
forth,  but  only  two  were  sent,  viz.  Peter  and  John  :  but  suppose 
it  were  granted,  that  upon  some  special  occasions  the  apostles 
went  out  from  Jerusalem,  can  it  be  imagined  that  the  apostles' 
ordinary  abode  would  be  at  Jerusalem,  to  attend  only  one 
single  congregation,  as  if  that  would  fill  all  their  hands  with 
work  ? 

Except.  The  apostles  were  well  employed  when  they  met  in  an 
upper  room,  and  had  but  one  hundred  and  twenty  for  their  flock, 
and  this  for  forty  days  together  ;  now  if  they  stayed  in  Jerusalem 
when  they  had  but  one  hundred  and  twenty,  and  yet  had  their 
hands  filled  with  work,  the  presence  of  the  apostles  argues  not 
more  congregations  in  Jerusalem  than  could  meet  in  one  place 
for  all  acts  of  worship. 

Ans.  1.  From  Christ's  ascension  (immediately  after  which  they 
went  up  to  the  upper  chamber)  to  the  feast  of  Pentecost,  there 
were  but  ten  days,  not  forty  ;  so  that  there  is  one  mistake. 

2.  During  that  time  betwixt  Christ's  ascension  and  the  feast  of 
Pentecost,  (whether  ten  or  forty  days  is  not  very  material,)  the 
apostles  were  especially  taken  up  in  prayer  and  supplication, 
waiting  for  the  promise  of  the  Spirit  to  qualify  them  for  the  work 
of  the  ministry  :  now,  because  the  twelve  apostles,  before  they 
had  received  the  extraordinary  gifts  of  the  Spirit,  did  continue 
for  a  short  time  in  Jerusalem  with  a  small  number  in  prayer, 
will  it  therefore  follow  that  after  they  had  received  these  extra- 
ordinary  gifts,  that  they  were  bound  up  within  the  limits  of  one 
single  congregation  ? 

Except.  The  argument  that  there  were  many  teachers  in  Jeru- 
salem, proves  not  that  there  were  more  congregations  in  Jerusa- 
lem than  one,  because  there  were  then  many  gifted  men,  which 
were  not  officers,  wjiich  yet  occasionally  instructed  others,  as 
Aquila  did  Apollos;  therefore  it  seems  they  were  only  gifted  per- 
sons, not  officers. 

Ans.  1.  Grant  that  in  those  times  there  were  many  gifted  men, 
not  in  otTice,  which  might  occasionally  instruct  others,  as  Aquila 
did  Apollos  ;  yet  it  is  further  to  be  noted,  that, 

2.  This  instructing  must  be  either  private,  or  public  ;  if  pri- 
vate only,  then  the  objection  is  of  no  force,  (because  these  teach- 
ers instructed  publicly  ;)  if  in  public,  then  if  this  objection  were 


OF  CHURCH  GOVERNMENT.  187 

of  force,  it  would  follow,  that  women  might  instruct  publicly, 
because  Priscilla,  as  well  as  Aquila,  instructed  Apollos. 

3-  The  current  of  expositors  say,  that  the  seventy  disciples  were 
at  Jerusalem  among  the  one  hundred  and  twenty,  Acts  i.  16,  who 
were  teachers  by  office. 

III.  From  the  variety  of  languages  among  the  disciples  at 
Jerusalem,  it  is  evident  there  were  more  congregations  than  one 
in  that  one  church  :  the  diversity  of  languages  among  them  is 
plainly  mentioned  in  divers  places,  "  And  there  were  dwelling  at 
Jerusalem,  Jews,  devout  men  out  of  every  nation  under  heaven. 
Now  every  man  heard  them  speak  in  In's  own  language,"  &c., 
Acts  ii.  5,  8-12.  Now,  of  those  that  heard  this  variety  of  lan- 
guages, and  Peter's  sermon  thereupon,  "  They  that  gladly  receiv- 
ed his  word,  were  baptized,  and  the  same  day  there  were  added 
about  three  thousand  souls,"  Acts  ii.  41,  which  diversity  of  lan- 
guages necessitated  those  members  of  the  church  of  Jerusalem  to 
enjoy  the  ordinances  in  divers  distinct  congregations  in  their  own 
language.  And  that  they  might  so  do,  the  Spirit  furnished  the 
apostles,  &LC.,  with  diversity  of  languages,  which  diversity  of 
languages  were  as  well  for  edification  of  them  within  the  Church, 
as  for  a  sign  to  them  that  were  without. 

Except.  Though  the  Jews  being  dispersed  were  come  in  from 
other  countries,  yet  they  were  all  generally  learned,  and  under- 
stood the  Hebrew  tongue,  the  language  of  their  own  nation,  so 
that  diversity  of  tongues  proves  not,  that  of  necessity  there  must 
be  distinct  places  to  meet  in. 

Ans.  1.  It  is  easier  said  than  proved,  that  the  Jews  were  so 
generally  skilled  in  the  ITcbrcw  tongue,  when,  while  they  were 
scattered  in  Media  and  Parthia,  and  other  places,  they  had  no 
universities  or  schools  of  learning.  Besides,  it  is  not  to  be  for- 
gotten, that  the  proper  language  or  dialect  in  those  days  in  use 
among  the  Jews  was  Syriac  ;  as  appears  by  divers  instances  of 
Syriac  words  in  the  New  Testament,  as  of  the  Jews'  own  terms: 
Acts  i.  19,  which  "in  their  proper  tongue,  is  called  Aceldama;" 
John  xix.  13,  17,  Gabhutha,  Golgollm,  &c. ;  Mark  xv.  34,  Efoi^ 
Eloi,  lama-sabachihani ;  with  divers  other  pure  Syriac  terms.  Grant 
they  did  ;  yet, 

2.  There  were  in  Jerusalem  proselytes  also,  Romans,  Cappado- 
cians,  Cretians,  and  Arabians,  Acts  ii.  10,  11;  how  could  they 
be  edified  in  the  faith,  if  only  one  congregation,  where  nothing 
but  Hebrew  was  spoken,  met  in  Jerusalem  ;  if  so  be  there  were 
not  other  congregations  for  men  of  other  languages,  that  under- 
stood  not  the  Hebrew  tongue  ? 

IV.  From  the  manner  of  Christians'  public  meetings  in  those 
primitive  times,  both  in  the  chureli  of  Jerusalem  and  in  other 


188  THE  DIVINE  RIGHT 

churches.  It  is  plain  that  the  multitudes  of  Christians  in  Jeru- 
salem, and  otlier  churches,  could  not  possibly  meet  all  together 
in  one  single  congregation,  inasmuch  as  they  i)ad  no  public  tem- 
ples, or  capacious  places  for  worship  and  partaking  of  all  ordi- 
nances, (as  we  now  have.)  but  private  places,  houses,  chambers,  or 
upper  roojus, {as  the  unsettled  state  of  the  Church  and  troublesome- 
ness  of  those  times  would  permit,)  which  in  all  probability  were 
of  no  great  extent,  nor  any  way  able  to  contain  in  them  so  many 
thousand  believers  at  once,  as  there  were  :  "  They  met  from  house 
to  house,  to  break  bread,"  Acts  ii.  40.  "In  an  upper  room  the 
apostles  with  the  women  and  brethren  continued  in  prayer  and 
supplication,"  Acts  i.  12-14.  We  read  of  their  meetings  in  the 
house  of  Mary,  Acts  xii.  12.  In  the  school  of  one  Tyrajinus, 
Acts  xix.  9.  In  an  upper  chamber  at  Troas,  Acts  xx.  8.  In 
PauFs  own  hired  house  at  Rome,  Acts  xxviii.  30,  31.  In  the 
house  of  AquiJa  and  PrisciUa,  where  the  church  met,  therefore 
called  the  church  in  his  house,  Rom,  xvi.  5  ;  1  Cor.  xvi.  19.  In 
the  house  of  Nimphas,  Col.  iv.  15,  and  in  the  hou^e  of  Archippus, 
Philem.  2.  This  was  their  manner  of  public  meetings  in  the 
apostles' times :  which  also  continued  in  the  next  ages,  as  saith 
Eusebius,*  till,  by  indulgence  of  succeeding  emperors?  they  had 
large  churches,  houses  of  public  meeting  erected  for  them. 

To  sum  up  all :  1.  There  were  in  the  church  at  Jerusalem 
greater  numbers  of  believers  than  could  possibly  meet  at  once  to 
partake  of  all  Christ's  ordinances.  2.  There  were  more  church 
officers  than  one  single  congregation  could  need,  or  than  could  be 
fully  employed  therein,  unless  we  will  say,  that  they  preached 
but  seldom.  3.  There  was  such  diversity  of  languages  among 
them,  that  they  must  needs  rank  themselves  into  several  congre- 
gations, according  to  their  languages,  else  he  that  spoke  in  one 
language  to  hearers  of  many  several  languages,  would  be  a  bar- 
barian to  them,  and  they  to  him.  4.  Finally,  their  places  of  or- 
dinary  meeting  were  private,  of  small  extent,  incapable  of  con- 
taining so  many  thousands  at  once  as  there  were  believers  ;  and 
by  all  these,  how  evident  is  it,  that  there  must  needs  be  granted 
that  there  were  more  congregations  than  one  in  this  one  church 
of  Jerusalem  ! 

II.  The  church  of  Antioch,  in  Syria.,  consisted  also  of  more 
congregations  than  one.     This  appears, 

1.  From  the  multitude  of  believers  at  Antioch.  For,  1.  After 
the  dispersion  upon  Saul's  persecution,  the  Lord  Jesus  was  preach- 
ed at  Antioch,  and  a  great  number  believed,  d:c.,  Acts  xi.  21. 
2.  Upon  Barnabas's  preaching  there,  much  people  was  added  to 

•  Euseb.  Hist.  Eccles.  I.  8.  c.  1. 


OF  CHURCH  GOVERNMENT.  189 

the  Lord,  Acts  xi.  24.  3.  Barnahas  and  Saul  for  a  year  together 
taught  much  people  there,  and  disciples  there  so  mightily  multi- 
plied, that  there  Christ's  disciples  first  received  the  eminent  and 
famous  denomination  of  Christians,  and  so  were  and  still  are 
called  throughout  the  whole  world,  Acts  xi.  25,  26. 

2.  From  the  multitudes  of  prophets  and  preachers  that  minis- 
tered at  Antioch.  For,  1.  Upon  the  dispersion  of  the  Jews  at 
Jerusalem,  divers  of  them  (being  men  of  Cyprus  and  Cijrene) 
preached  the  Lord  Jesus  at  Antioch,  Acts  xi.  20  ;  here  must  be 
three  or  four  preachers  at  least,  otherwise  they  would  not  be  men 
of  Cyprus  and  Cyrene.  2.  After  this  Barnahas  was  sent  to  preach 
at  Antioch  ;  there  is  a  fifth,  Acts  xi.  22-24.  8.  Barnahas  finds 
so  much  work  at  Antioch,  that  he  goes  to  Tarsus  to  bring  Saul 
thither  to  help  him  ;  there  is  a  sixth,  ver.  25,  20.  4.  Besides 
these,  there  came  prophets  from  Jerusalem  to  Antioch  in  those  days  ; 
there  are  at  least  two  more,  viz.  eight  in  all,  Acts  xi.  27,  28. 
4.  Further,  besides  Barnahas  and  Saul,  three  more  teachers  are 
named,  viz.  Simon  called  Niger,  Lucius  of  Cyrene,  and  Manaen, 
Acts  xii.  1-3.  6.  Yea,  "  Paul  and  Barnabas  continued  in  Anti- 
och, teaching  and  preaching  the  word  of  the  Lord,  with  many 
others  also,"  Acts  xv.  35.  Now  sum  up  all,  what  a  multitude 
of  believers,  and  what  a  college  of  preachers  were  here  at  Anti- 
och !  How  is  it  possible  that  all  these  preachers  should  bustle 
themselves  about  one  congregation  (and  doubtless  they  abhorred 
idleness)  in  dispensing  the  ordinances  of  Christ  to  them  only  ?  or 
how  could  so  many  members  meet  in  one  single  congregation  at 
once,  ordinarily  to  partake  of  all  ordinances? 

III.  The  church  of  Ephesus  {in  Asia  Minor,  Acts  xix.  22)  had 
in  it  more  congregations  than  one:  For, 

1.  The  number  of  prophets  and  preachers  at  Ephesus  were  ma- 
ny. Paul  continued  there  two  years  and  three  months,  Acts  xix. 
8,  10  ;  and  Paul  settled  there  about  twelve  disciples  who  prophe- 
sied, Acts  xix.  1,  6,  7.  And  how  should  these  thirteen  ministers 
be  employed,  if  there  were  not  many  congregations  ?  Compare 
also  Acts  XX.  17,  28,  36,  37,  where  it  is  said  of  the  bishops  of 
Ephesus,  that  "  Paul  kneeled  down  and  prayed  with  them  all,  and 
they  all  wept  sore."     Here  is  a  good  number  implied. 

2.  The  gift  of  tongues  also  was  given  unto  all  these  twelve 
prophets.  Acts  xix.  6,  7.  To  what  end,  if  they  had  not  several 
congregations  of  several  languages,  to  speak  in  these  several 
tongues  unto  them  ? 

3.  The  multitude  of  believers  must  needs  be  great  at  Ephesus: 
For,  1.  Why  should  Paul,  who  had  universal  commission  to  plant 
churches  in  all  the  world,  stay  above  two  years  together  at  Ephe- 
sus if  no  more  had  been  converted  there  than  to  make  up  one  sin- 


190  THE  DIVINE  RIGHT 

gle  congregation  ?  Acts  xix.  8,  10.  2.  During  this  space,  "all 
that  dwelt  in  Asia,"  usually  meeting  at  Ephesus  for  worship, 
"  heard  the  word  of  tlie  Lord,  both  Jews  and  Greeks,"  Acts  xix. 
10.  3.  At  the  knowledge  o?  PauVs  miracles,  "  fear  fell  upon  all 
the  Jews  and  Greeks  dwelling  at  Ephesus,  and  the  name  of  the 
Lord  Jesus  was  magnified,"  Acts  xix.  17.  4.  Many  of  the  be- 
lievers came  and  confessed,  and  shoioed  their  deeds,  ver.  18,  where- 
by is  intimated  that  more  did  believe  than  did  thus.  5.  "  Many 
also  of  them  that  used  curious  arts  brought  their  books  together, 
and  burned  them  before  all  men,  and  they  counted  the  price  of 
them,  and  found  it  fifty  thousand  pieces  of  silver,"  (this  they 
would  never  have  done  publicly  if  the  major  part,  or  at  least  a 
very  great  and  considerable  part  of  the  city,  had  not  embraced 
the  faith,  that  city  being  so  furiously  zealous  in  their  superstition 
and  idolatry,)  "  so  mightily  grew  the  word  of  God,  and  prevailed," 
Acts  xix.  19,  20.  6.  Paul  testifies  that  at  Ephesus  a^rea/  door  and 
effectual  was  open  unto  him,  viz.  a  most  advantageous  opportunity 
of  bringing  in  a  mighty  harvest  of  souls  to  Christ,  1  Cor.  xvi.  8, 
9.  Put  all  together,  1.  The  number  of  prophets  and  preachers; 
2.  The  gifts  of  tongues  conferred  upon  those  prophets ;  and,  3. 
The  multitude  of  believers  which  so  abounded  at  Ephesus :  how 
is  it  possible  to  imagine,  upon  any  solid  ground,  that  there  was  no 
more  but  one  single  congregation  in  the  church  of  Ephesus? 

IV.  The  church  of  Corinth  in  Grcecia  comprised  in  it  also  more 
congregations  than  one,  as  may  be  justly  concluded  from,  1.  The 
multitude  of  believers.  2.  The  plenty  of  ministers.  3.  The 
diversity  of  tongues  and  languages.  4.  And  the  plurality  of 
ciiurches  at  Corinth.     Let  all  these  be  well  compared  together. 

1.  From  the  multitude  of  believers.  There  appears  to  be  a 
greater  number  of  believers  at  Corinth  than  could  all  at  once  meet 
together  to  partake  of  all  the  ordinances  of  Christ:  For,  1.  At 
Paul's  first  coming  to  Corinth,  and  at  his  first  sermon  preached  in 
the  house  of  Justus,  it  is  said,  "  And  Crispus,  the  chief  ruler  of 
the  synagogue,  believed  on  the  Lord,  and  all  his  house,  and  many 
of  the  Corinthians  hearing,  believed  and  were  baptized,"  Acts 
xviii.  1,  7,  8.  Here  is  Crispus  and  all  his  house,  (which  probably 
was  very  great,  he  being  the  chief  ruler  of  the  synagogue,)  and 
many  of  the  Corinthians,  believing;  an  excellent  first-fruits;  for 
who  can  justly  say  but  Paul  at  his  first  sermon  converted  so  many 
as  might  be  sufficient  to  make  up  one  single  congregation  ?  2. 
Immediately  after  this  (Paul  having  shook  his  raiment  against 
the  Jews,  who,  contrary  to  his  doctrine,  opposed  themselves  and 
blasphemed;  and  having  said  unto  them,  "  Your  blood  be  upon 
your  own  heads,  I  am  clean  :  from  henceforth  I  will  go  unto  the 
Gentiles,"  Acts  xviii.  6)  the  Lord  comforts  Paul  against  the  ob- 


OF  CHURCH  GOVERNMENT.  191 

slinacy  of  the  Jews  by  the  success  his  ministry  should  have  among 
the  Gentiles  in  the  city  of  Corinth  :  "  Then  spake  tiie  Lord  to 
Paul  in  the  night  by  a  vision,  Be  not  afraid,  but  speak,  and  hold 
not  thy  peace  :  for  I  am  with  thee,  and  no  man  shall  set  on  thee 
to  hurt  thee :  for  I  have  much  people  in  this  city,"  Acts  xviii.  9, 

10.  Much  people  belonging  to  God,  according  to  his  secret  pre- 
destination, over  and  besides  those  that  already  were  actually  his 
by  effectual  vocation.  And  much  people,  in  respect  of  the  Jews 
that  opposed  and  blasphenhed,  (who  were  exceeding  many,)  oth- 
erwise it  would  have  been  but  small  comfort  to  Paul  if  by  much 
people  should  be  meant  no  more  than  could  meet  at  once  in  one 
small  single  congregation.  3.  Paul  himself  continued  at  Corinth 
"a  year  and  six  months  teaching  the  word  of  God  among  them," 
Actsxviii.  11.  To  what  end  should  Paul  the  apostle  of  the  (jen- 
tiles  stay  so  long  in  one  place,  if  he  had  not  seen  the  Lord's  bless- 
ing upon  his  ministry,  to  bring  into  the  faith  many  more  souls 
than  woulcl  make  up  one  congregation,  having  so  much  work  to 
do  far  and  near  ?  4.  "  They  that  believed  at  Corinth  were  bap- 
tized," Actsxviii.  8.  (Baptism  admitted  them  into  that  one  body 
of  the  Church,  1  Cor.  xii.  13.)  Some  were  baptized  by  Paul, 
(though  but  few  in  comparison  of  the  number  of  believers  among 
them:  compare  Acts  xviii.  8,  with  1  Cor.  14-17,)  the  generality 
consequently  were  baptized  by  other  ministers  there,  and  that  in 
other  congregations  wherein  Paul  preached  not,  as  well  as  in  such 
wherein  Paul  preached  ;  it  being  unreasonable  to  deny  the  being 
of  divers  congregations  for  the  word  and  sacraments  to  be  dis- 
pensed in,  himself  dispensing  the  sacrament  of  baptism  to  so  few. 

2.  From  the  plenty  of  ministers  and  preachers  in  the  church  of 
Corinth,  it  is  evident  it  was  a  presbyterial  churcii,  and  not  only  a 
single  congregation  ;  for  to  what  end  should  there  be  many  labor- 
ers in  a  little  harvest,  many  teachers  over  one  single  congrega- 
tion ?  &c.  That  there  were  many  preachers  at  Corinth  is  plain  : 
For,  1.  Paul  hiqnself  was  the  master-builder  there  that  laid  the 
foundation  of  that  church,  1  Cor.  iii.  10,  their  spiritual  father; 
"  In  Christ  Jesus  I  have  begotten  you  through  the  gospel,"  1  Cor. 
iv.  1.5.     And  he  stayed  with  them  one  year  and  a  half,  Acts  xviii. 

11.  2.  Wiiile  the  apostle  sharply  taxeth  thorn  as  guilty  of  schism 
and  division  for  their  carnal  crying  up  of  their  several  teachers: 
some  doting  upon  one,  some  upon  another,  some  upon  a  third,  &;c. 
"  Everyone  of  you  saith,  I  am  of  Paul,  and  I  of  Apollos,  and  I  of 
Cephas,  and  I  of  Christ,"  1  Cor.  i.  12.  Doth  not  this  intimate  that 
they  had  plenty  of  preachers,  and  these  preachers  had  their  sever- 
al  followers,  so  prizing  some  of  them  as  to  undervalue  the  rest? 
and  was  this  likely  to  be  without  several  congregations  into  which 
they  were  divided?     3.  When  the  apostle  saith,   ''Though  ye 


192  THE  DJVISE  EIGHT 

have  ten  thousand  instructors  in  Christ,  yet  have  ye  not  many  fa- 
thers," 1  Cor.  V.  15;  though  his  words  be  hyperbolical,  yet  they 
imply  that  they  had  great  store  of  teachers  and  preachers.  4.  We 
have  mention  of  many  prophets  in  the  church  of  Corinth  :  *■  Let 
the  propiiets  speak  two  or  three,  and  let  the  other  judge — And  the 
spirits  of  the  prophets  are  subject  to  the  prophets,"  1  Cor.  xiv.  20, 
31.  Here  are  prophels  speaking  two  or  three  :  and  propheti5  judg- 
ing of  their  doctrine,  which  sure  were  more  than  they  that  were 
judged  ;  it  being  unreasionable  for  the  minor  part  to  pass  judg- 
ment upon  the  major  part.  And  though  these  prophets  had  extra- 
ordinary gifts,  (as  the  church  of  Corinth  excelled  all  other  churches 
in  gifts,  1  Cor.  i.  7.)  and  were  able  to  preach  in  an  extraordinary 
singular  way ;  yet  were  they  the  ordinary  pastors  and  ministers 
of  that  church  cf  Corinth,  as  the  whole  current  of  this  fourteenth 
chapter  evidencelh,  wherein  so  many  rules  and  directions,  aptly 
agreeing  to  ordinary  pastors,  are  imposed  upon  them  for  the  well- 
ordering  of  their  ministerial  exercises.  Now,  where  there  were 
so  many  pastors,  were  there  not  several  congregations  for  them  to 
feed  ?  Or  were  they  idle,  neglecting  the  exercise  and  improve- 
ment of  their  talents? 

3.  From  the  diversity  of  tongues  and  languages,  wherein  the 
church  did  eminently  excel.  "  In  everything  ye  are  enriched  by 
him,  in  all  utterance,  and  in  all  knowledge — So  that  you  come 
behind  in  no  gift,"  &c.,  i.  e.,  ye  excel  in  every  gift,  more  being 
intended  than  is  expressed,  1  Cor.  i.  5,  7.  Among  other  gifts  some 
oC  them  excelled  in  tongues  which  they  spake,  the  right  use  of 
which  gift  of  tongues  the  apostle  doth  at  large  lav  down,  1  Cor. 
xiv.  2,  4-6,  13,  14,  18,  19,  23,  26,  27.  '•'  If  any  speak  in  an  uru 
known  tongue  let  it  be  by  two,  or  at  the  most  by  three,  and  that 
by  course,  and  let  one  interpret."  So  that  there  were  many  en- 
dued with  gifts  of  tongues  in  that  church.  To  what  end  ?  Not 
only  for  a  sign  to  unbelievers,  ver.  22,  but  also  for  edification  of 
divers  congregations,  of  divers  tongues  and  languages  within  that 
church  of  Corinth. 

4.  From  the  plurality  of  churches  mentioned  in  reference  to 
this  church  of  Corinth.  For  the  apostle  regulating  their  public 
assemblies  and  their  worship  there,  saith  to  the  church  of  Corinth, 
"  Let  your  women  keep  .silence  in  the  churches."  It  is  not  said, 
in  the  church,  in  the  singular  number ;  but  in  the  churches,  in  the 
plural ;  and  this  of  the  churches  in  Corinth,  for  it  is  said.  Let 
your  women,  &c.,  not  indefinitely.  Let  women,  &c.  So  that  ac- 
cording to  the  plain  letter  of  the  words,  here  are  churches  in 
the  church  of  Corinth,  viz.  a  plurality  of  single  congregations 
in  this  one  presbyterial  church.  And  this  plurality  of  churches 
in  the  church  of  Corinth  is  the  more  confirmed  if  we  take  the 


OF  CHURCH  GOVERNMENT.  jgg 

church  of  Cenchrea  (which  is  a  harbor  or  seaport  to  Corinth)  to 
be  comprised  within  the  church  of  Corinth,  as  some  learned  au- 
thors  do  conceive  it  may.* 


POSITION  II. 


That  there  is  in  the  word  of  Christ  a  pattern  of  one  presbyte- 
rial  government  in  common  over  divers  single  congregations  in 
one  church.  This  may  be  evidenced  by  these  followimr  consid- 
erations :  For,  ° 

1.  Divers  single  congregations  are  called  one  church,  as  hath 
at  large  been  proved  in  the  second  position  immediately  foregoing; 
inasmuch  as  all  the  believers  in  Jerusalem  are  counted  one  cliurch  : 
yet  those  believers  are  more  in  number  than  could  meet  for  all 
ordinances  in  any  one  single  congregation.     And  why  are  divers 
congregations  styled  one  church  '?     1.  Not  in  regard  of  that  one- 
ness  of  heart  and  soul  which  was  among  them,  "having  all  thino-s 
common,"  &c..  Acts  iv.  32.     For  these  affections  and^actions  of 
kindness  belonged  to  them  by  the  law  of  brotherhood  and  Chris- 
tian charity  to  one  another,  (especially  considering  the  then  pres- 
ent  condition  of  believers,)  rather  than  by  any  special  ecclesiastical 
obligation,  because  they  were  membersof  such  a  church.     2.  Not 
in  regard  of  any  explicit  church  covenant,  knitting  them  in  one 
body.     For  we  find  neither  name  nor  thing,  print  nor  footstep  of 
any  such  thing  as  a  church  covenant  in  the  church  of  Jerusalem, 
nor  in  any  other  primitive  apostolical  church  in  all  the  New  Tes- 
lament ;  and  to  impose  an  explicit  church  covenant  upon  the  saints 
as  a  necessary  constituting  form  of  a  true  visible  Church  of  Christ, 
and  witliout  which  it  is  no  Church,  is  a  mere  human  invention' 
without  all  solid  warrant  from  the  word  of  God.  3.  Not  in  rerrard 
of  the   ministration  of  the  word,  sacraments,  prayers,  &c.    ^For 
these  ordinances  were  dispensed  in  their  single  congreirations  sev- 
orally,  it  being  impossible  that  such  multitudes  of  believers  should 
meet  all  in  one  congregation,  to  partake  of  them  jointly,  (as  hath 
been  evidenced.)     4.  But  in  regard  of  one  joint  administration  of 
church  government  among  tliem,  by  one  common  presbytery,  or 
college  of  ciders,  associated  for  that  end.     From  this  one  way  of 
church  government,   by  one  presbytery  in  common,  all  the  be- 
lievers in  Jerusalem,  and  so  in   other  cities  respectively,  were 
counted  but  one  church. 


*  If  Cenchrea  be  comprehended  under  the  church  of  Corinth  in  this  epis- 
tle, and  the  apostle  writinpr  to  the  Corinthians,  wrote  also  to  this  church, 
culled,  Rom.  xvi.  1,  ihe  church  of  Cenchrea,  then  have  we  more  congrega- 
tions than  one  at  Corinth.  Now,  Cenchrea  was  a  seaport  or  harhor  of  Tho 
(.\)rinthians.  It  was  a  place  near  to  Corintii,  on  the  east  of  the  Eirean  Sea. 
liutherlbrd,  in  his  Due  Right  of  Presbj'tcries,  page  4G2. 
17 


194 


THE  DIVINE  RIGHT 


2.  In  every  such  presbyterial  church  made  up  of  divers  single 
congregations,  there  were  ecclesiastical  ruling  olFicers,  which  are 
counted  or  called  the  officers  of  that  church,  but  never  counted 
or  called  governors,  elders,  &c.,  of  any  one  single  congregation 
therein  ;  as  in  the  church  of  Jerusalem,  Acts  xi.  27,  30,  and  xv. 
2  :  of  Antioch,  compare  Acts  xiii.  1-3,  with  xv.  35  :  of  Ephe- 
sus,  Acts  XX.  17,  28  :  and  of  the  church  of  Corinth,  1  Cor.  i.  12, 
and  iv.  15,  and  xiv.  29. 

3.  The  officers  of  such  presbyterial  churches  met  together  for 
acts  of  church  government :  as,  to  take  charge  of  the  church's 
goods,  and  of  the  due  distribution  thereof,  Acts  iv.  35,  37,  and 
xi.  30 :  to  ordain,  appoint,  and  send  forth  church  officers,  Acts 
vi.  2,  3,  6,  and  xiii.  1,  3  :  to  excommunicate  notorious  offend- 
ers, 1  Cor.  V.  4,  5,  7,  13,  compared  with  2  Cor.  ii.  6  :  and  to 
restore  again  penitent  persons  to  church  communion,  2  Cor. 
ii.  7-9. 

Except.  Receiving  of  alms  is  no  act  of  government. 

Ans.  True,  the  bare  receiving  of  alms  is  no  act  of  govern- 
ment, but  the  ordering  and  appointing  how  it  shall  be  best  im- 
proved and  disposed  of,  cannot  be  denied  to  be  an  act  of  govern- 
ment, and  for  this  did  the  elders  meet  together.  Acts  xi.  30. 

4.  The  apostles  themselves,  in  their  joint  acts  of  government 
in  such  churches,  acted  as  ordinary  officers,  viz.  as  presbyters  or 
elders.  This  is  much  to  be  observed,  and  may  be  evidenced -as 
followeth  :  for,  1.  None  of  their  acts  of  church  government 
can  at  all  be  exemplary  or  obligatory  upon  us,  if  they  were  not 
presbyterial,  but  merely  apostolical ;  if  they  acted  therein  not  as 
ordinary  presbyters,  but  as  extraordinary  apostles.  For  what 
acts  they  dispatched  merely  as  apostles,  none  may  meddle  withal 
but  only  apostles.  2.  As  they  were  apostles,  so  they  were  pres- 
byters, and  so  they  style  themselves,  "  The  elder  to  the  elect 
lady,"  2  John  i.  "  The  elders  which  are  among  you  I  exhort,'* 
saith  Peter,  "  who  am  also  an  elder,"  (i.  e.  who  am  a  fellow- 
elder,  or  co-presbyter,)  1  Pet.  v.  1  ;  wherein  he  ranks  himself 
among  ordinary  presbyters,  which  had  been  improper,  unless  he 
had  discharged  the  offices  and  acts  of  an  ordinary  presbyter. 
3.  Their  acts  were  such,  for  substance,  as  ordinary  presbyters  do 
perform,  as  preaching  and  prayer.  Acts  vi.  4 :  ordaining  of  offi- 
cers, Acts  vi.  G,  and  xiv.  23  :  dispensing  of  the  sacraments, 
1  Cor.  i.  14  ;  Acts  ii.  42,  and  xx.  7  :  and  of  church  censures,  1  Cor. 
v.  4,  5,  compared  with  1  Tim.  v.  ver.  1,  ult. :  which  acts  of  gov- 
ernment, and  such  like,  were  committed  by  Christ  to  them,  and 
to  ordinary  presbyters  (their  successors)  to  the  end  of  the  world  ; 
compare  Matt.  xvi.  19,  and  xviii.  17,  18,  to  the  end,  and  John  xx. 
21,  23,  with  Matt,   xxviii.   18-20.     4.  They  acted  not  only  as 


OF  CHURCH  GOVERNMENT. 


195 


ordinary  elders,  but  also  they  acted  jointly  with  other  elders,  be- 
ing  associated  with  them  in  the  same  assembly,  as  in  that  eminent 
synod  at  Jerusalem,  Acts  xv.  6,  22,  23,  andxvi.  4,  "And  as  they 
went  through  cities,  they  delivered  them  the  decrees  for  to  keep, 
that  were  ordained  of  the  apostles  and  elders  which  were  at  Je- 
rusalem."  5.  And,  finally,  they  took  in  the  church's  consent 
with  themselves,  wherein  it  was  needful,  as  in  the  election  and 
appointment  of  deacons.  Acts  vi.  2,  3.  6.  The  deacons  being 
specially  to  be  trusted  with  the  church's  goods,  and  the  disposal 
thereof,  according  to  the  direction  of  the  presbytery,  for  the  good 
of  the  church,  &c. 

Let  all  these  considerations  be  impartially  balanced  in  the 
scales  of  indifferent  unprejudiced  judgments;  and  how  plainly 
do  they  delineate  in  the  word,  a  pattern  of  one  presbyterial  gov- 
ernment in  common  over  divers  single  congregations  within  one 
church ! 

Except.  The  apostles'  power  over  many  congregations  was 
founded  upon  their  power  over  all  churches  ;  and  so  "cannot  be  a 
pay;ern  for  the  power  of  elders  over  many. 

Ans.  1.  The  apostles'  power  over  many  congregations  as  one 
church,  to  govern  them  all  as  one  church  jointly  and  in  com- 
mon, was  not  founded  upon  their  power  over  all  churches,  but 
upon  the  union  of  those  congregations  into  one  church  ;  which 
union  lays  a  foundation  for  the  power  of  elders  governino-  many 
congregations. 

2.  Besides,  the  apostles,  though  extraordinary  officers,  are 
called  elders,  1  Pet.  v.  1,  to  intimate  to  us,  that  in  ordinary  acts 
of  church  government,  they  did  act  as  elders  for  a  pattern  to  us 
in  like  administrations. 

Except.  The  apostles,  it  is  true,  were  elders  virtually,  that  is, 
their  apostleship  contained  all  offices  in  it,  but  they  were  not  el- 
ders  formally. 

Ans.  1.  If  by  formally  be  meant,  that  they  were  not  elders 
really,  then  it  is  false  ;  for  the  Scripture  saith  Peter  was  an  elder, 
1  Peter  v.  1.  If  by  formally  be  meant  that  they  were  not  elders 
only,  that  is  granted  ;  they  were  so  elders,  as  they  were  still 
apostles,  and  so  apostles  as  they  were  yet  elders :  their  eldership 
did  not  exclude  their  apostleship,  nor  their  apostleship  swallow  up 
their  eldership. 

2.  Besides,  two  distinct  offices  may  be  formally  in  one  and 
the  same  person ;  as  Melchisedec  was  formally  a  king  and 
priest,  and  David  formally  a  king  and  prophet ;  and  why°  then 
might  not  Peter  or  John,  or  any  of  the  twelve,  be  formally  apos- 
tles and  elders  ?  And  ministers  are  formally  pastors  and  ruling 
elders. 


196  THE  DIVINE  RIGHT 

Except.  'Tis  true,  the  apostles  acted  together  with  elders,  be- 
cause it  so  foil  out  they  met  together  ;  but  that  they  should  meet 
jointly  to  give  a  pattern  for  an  eldership,  is  not  easy  to  prove; 
one  apostle  might  have  done  that  alone,  which  all  here  did. 

An-f.  1.  'Tis  true,  tl»e  apostles  as  apostles  had , power  to  act 
singly  what  they  did  jointly  ;  yet,  when  they  acted  jointly,  their 
acts  might  have  more  authority  in  the  Church  :  ujxjn  which 
ground  they  of  Antioch  may  be  conceived  to  have  sent  to  the 
whole  college  of  apostles  and  elders  at  Jerusalem,  (rather  than  to 
any  one  singly  ;)  why  was  this,  but  to  add  more  authority  to  their 
acts  and  determinations  ? 

2.  Why  should  not  their  meeting  together  be  a  pattern  of  a 
presbytery,  as  well  as  their  meeting  together  when  they  torjk 
in  the  consent  of  the  people,  Acts  vi.,  in  the  choice  of  the  dea- 
cons, to  be  a  pattern  or  warrant  that  the  people  have  a  power  in 
the  choice  of  their  officers?  (as  those  of  contrary  judgment 
argue :)  if  one  be  taken  in  as  an  inimitable  practice,  why  not  the 
other  ? 

.3.  If  the  apostles  joining  with  elders,  acted  nothing  as  elcjers, 
then  we  can  bring  nothing  of  theirs  irjto  imitation  ;  and  by  this 
we  should  cut  the  sinews,  and  raze  the  foundation  of  church 
government,  as  if  there  were  no  footsteps  thereof  in  the  holy 
Scriptures. 

POSITION    in. 

Finally,  That  the  pattern  of  the  said  presbytery  and  presbyte- 
rial  government  is  for  a  rule  to  the  churches  of  Christ  in  all  after 
ages,  njay  appear  as  followeth  : 

1.  The  first  churches  were  immediately  planted  and  governed 
by  Christ's  own  apostles  and  disciples  ;  1.  Who  immediately  re- 
ceived the  keys  of  the  kingdom  of  heaven  from  Christ  himself  in 
person,  Matt.  xvi.  19,  and  xviii.  17,  18  ;  John  xx.  21,  23.  2.  Who 
immediately  had  the  promise  of  Christ's  perpetual  presence  with 
them  in  their  ministry.  Matt,  xxviii.  18-20  ;  and  of  the  plentiful 
donation  of  the  Spirit  of  Christ  to  lead  them  iiito  all  truth,  John 
xiv.  16,  and  xvi.  1.3-15;  Acts  i.  4,  0,  8.  .3.  Who  immediately 
received  from  Christ,  after  his  resurrection  and  before  his  ascen- 
sion, "  commandments  by  the  Holy  Ghost," — "  Christ  being  seen 
of  tliem  forty  days,  and  speaking  of  the  things  pertaining  to  the 
kingdom  of  God,"  Acts  i.  2,  .3  ;  and,  4.  Wi)0  were  first  and  im- 
mediately hapLizeAhylhe  Holy  Ghost,  extraordinarily,  Acts  ii.  1-5. 
Now,  who  can  imagine  that  the  apostles  and  disciples  were  not 
actuated  by  the  Spirit  of  Christ  bestowerl  upon  them  1  or  did  not 
discharge  Christ's  commandments,  touching  his  kingdom  imposed 
upon  them?  or  did  not  duly  use  those  keys  of  Christ's  kingdom 


OF  CHURCH  GOVEllNMEXT.  I97 

committed  to  them  in  the  ordering;  and  governing  of  the  primi- 
tive churches?  And  if  so,  then  the  pattern  of  their  practices 
must  be  a  rule  for  all  the  succeeding  churches,  1  Cor.  xi.  1 ;  Phil, 
iv.  9. 

2.  To  what  end  hath  the  Holy  Ghost  so  carefully  recorded  a 
pattern  of  the  state  and  government  of  the  primitive  churches  in 
the  first  and  purest  times,  but  for  the  imitation  of  successive 
churches  in  after  tim.cs  ?  "For  whatsoever  things  wore  written 
aforetime,  were  written  for  our  learning,'"'  or  instruction.  But 
what  do  such  records  instruct  us  ?  Only  in  fact,  that  such  things 
were  done  by  the  first  churches  ?  or  of  right  also,  that  such  things 
should  be  done  by  the  after  churches  ?  Surely,  this  is  more  pro- 
per and  profitable  for  us. 

3.  If  such  patterns  of  Christ's  apostles,  disciples,  and  primi- 
ti^ve  churches  in  matters  of  the  government  will  not  amount  to 
an  obligatory  rule  for  all  following  churches,  how  shall  we  jus- 
tify sundry  other  acts  of  religion  commonly  received  in  the  best 
reformed  churches,  and  founded  only  or  chiefly  upon  the  foun- 
dation of  the  practice  of  Christ's  apostles  and  the  apostolical 
churches?  As  the  receiving  of  the  Lord's  supper  on  the  Lord's 
days,  Acts  xx.  7,  &c. ;  which  notwithstanding  are  generally  em- 
braced without  any  considerable  opposition  or  contradiction,  and 
that  most  deservedly. 


CHAPTER  XIV. 

Of  the  Divine  Right  of  Synods,  or  Sxjnodal  Assemhlies. 

Thus  far  of  the  ruling  assemblies,  v/hich  are  styled  presb}'- 
terial ;  next  come  into  consideration  those  greater  assemblies, 
which  are  usually  called  synodal,  or  synods,  or  councils.  They 
are  so  called  from  their  convening,  or  coming  together:  or  rather 
from  their  calling  together.  Both  names,  viz.  synod  and  council, 
are  of  such  latitude  of  signification,  as  that  they  may  be  applied 
to  any  public  convention  of  people  :  but  in  the  common  ordinary 
use  of  these  words,  they  are  appropriated  to  large  ecclesiastical 
assemblies,  above  classical  presbyteries  in  number  and  power. 
These  synodal  assemblies  are  made  up,  (as  occasion  and  the  ne- 
cessity of  the  church  shall  require.)  1.  Either  of  presbyters,  sent 
from  the  several  classical  presbyteries  within  a  province,  hence 
called  provincial  synods  :  2.  Or  of  presbyters,  sent  from  the  sev- 
eral  provincial  synods  within  a  nation,  hence  called  national 
synods :  3.  Or  of  presbyters,  delegated  or  sent  from  the  several 
17^ 


198  THE  DIVINE  RIGHT 

national  churches  throughout  the  Christian  world,  hence  called 
CECumenical  synods,  or  universal  and  general  councils- 
Touching  the  divine  warrant  of  synods,  and  their  power  in 
church  affairs,  much  need  not  be  said,  seeing  divers  learned 
authors  have  so  fully  stated  and  handled  this  matter.*  Yet, 
that  the  reader  may  have  a  short  view  hereof,  and  not  be  left 
wholly  unsatisfied,  these  two  things  shall  briefly  be  opened  and 
insisted  upon,  viz:  1.  Certain  considerations  shall  be  propounded, 
tending  to  clear  the  state  of  the  question  about  the  divine  right  of 
synods,  and  their  power,  ti.  The  proposition  itself,  with  some 
few  arguments  adduced,  for  the  proof  thereof. 

For  the  former,  viz  :  The  true  stating  of  this  question  about 
the  divine  right  of  synods,  and  of  their  fxjwer,  well  weigh  these 
few  considerations. 

1.  Synods  differ  in  some  respects  from  classical  presbyteries, 
handled  in  Chap.  XIII.,  though  the  nature  and  kind  of  their 
power  be  the  same  for  substance.  For,  1.  Synods  are  more  large 
extensive  assemblies  than  classical  presbyteries,  the  members  of 
presbyteries  being  sent  only  from  several  single  congregations, 
the  members  of  syno(Js  being  delegated  from  several  presbyteries, 
and  proportionably  their  power  is  extended  also.  2.  The  exer- 
cise of  government  by  presbyteries,  is  the  common  ordinary 
way  of  government  held  forth  in  Scripture.  By  synods  it  is  nwre 
rare  and  extraordinary,  at  least  in  great  part,  as  in  case  of  ex- 
traordinary causes  that  fall  out :  as,  for  choosing  an  apostle,  Acts 
i.,  healing  of  scandals,  d:c..  Acts  xv. 

2.  All  synods  are  of  the  same  nature  and  kind,  whether  pro- 
vincial, national,  or  oecumenical,  though  they  differ  as  lesser 
and  greater,  in  respect  of  extent,  from  one  another,  (the  pro- 
vincial having  as  full  power  within  their  bounds,  as  the  national 
or  CBCumenical  within  theirs.)  So  that  the  proving  of  the  divine 
right  of  synods  indefinitely  and  in  general,  doth  prove  also  the 
divine  right  of  provincial,  national,  and  0L*cumenical  synods  in 
particular :  for,  greater  and  lesser  do  not  vary  the  species  or 
kind.  What  is  true  of  ecclesiastical  synods  in  general,  agrees 
to  every  such  synod  in  particular. 

Object.  But  why  hath  not  the  Scripture  determined  these  assenv 
blies  in  particular  ? 

Alls.  1.  It  is  not  necessary  the  Scripture  should  in  every  case 
descend  to  particulars.  In  things  of  one  and  the  same  kind, 
general  rules  may  serve  for  all  particulars;  especially  seeing 

*  Paget,  Gillespie,  and  tbe  four  Leyden  professors,  unto  whose  jadkions 
and  elaborate  treatises,  the  reader  is  referred  for  more  full  satisfaction  against 
the  usual  cavils  and  exceptions  that  are  made  against  synods,  and  their 
power. 


OF  CHURCH  GOVErvN:Nn:XT.  199 

particulars  are  so  innumerable,  what  volumes  would  have  con- 
tained all  particulars?  2.  All  churches  and  seasons  are  not 
capable  of  synods  provincial  or  national :  for,  in  an  island  there 
may  be  no  more  Christians  than  to  make  up  one  single  congre- 
gation, or  one  classical  presbytery.  Or  in  a  nation,  the  Chris- 
tian congregations  may  be  so  few,  or  so  dispersed,  or  so  involved 
in  persecution,  that  they  cannot  convene  in  synods,  6zc. 

3.  The  power  of  synods  contended  for,  is,  1.  Not  civil ;  they 
have  no  power  to  take  cognizance  of  civil  causes,  as  such  ;  not 
to  inflict  any  civil  punishments;  as  fines,  imprisonments,  confis- 
cations, banishments,  death,  (these  being  proper  to  the  civil  ma- 
gistrate :)  but  merely  spiritual  ;  they  judge  only  in  ecclesiastical 
causes,  in  a  spiritual  manner,  by  spiritual  censures,  to  spiritual 
ends,  as  did  that  synod.  Acts  xv.  2.  Not  corruptive,  privative, 
or  destructive  to  the  power  of  classical  presbyteries,  or  single 
congregations  ;  but  rather  perfective  and  conservative  thereunto. 
As  suppose  a  single  congregation  should  elect  a  minister  unsound 
in  judgment,  or  scandalous  in  conversation,  the  synod  may  annul 
and  make  void  that  election,  and  direct  them  to  make  a  better 
choice,  or  appoint  them  a  minister  themselves  ;  hereby  this  liberty 
of  election  is  not  at  all  infringed  or  violated,  but  for  their  own 
advantage  regulated,  &;c.  3.  Not  absolute,  and  infallible;  but 
limited  and  fallible  :  any  synod  or  council  may  err,  being  con- 
stituted of  men  that  are  weak,  frail,  ignorant  in  part,  &c.,  and 
therefore  all  their  decrees  and  determinations  are  to  be  examined 
by  the  touchstone  of  the  Scriptures,  nor  are  they  further  to  be 
embraced,  or  counted  obligatory,  than  they  are  consonant  there- 
unto, Isa.  viii.  20.  Hence  there  is  liberty  of  appeal,  as  from 
congregational  elderships  to  the  classical  presbytery,  and  from 
thence  to  the  provincial  synod,  so  from  the  provincial  to  the  na- 
tional assembly,  &c.  4.  Finally,  the  power  of  synods  is  not  only 
persuasive  and  consultative,  (as  some  think.)  able  to  give  grave 
advice,  and  to  use  forcible  persuasions  in  any  case,  which  if  ac- 
cepted and  followed,  well ;  if  rejected  and  declined,  there  is  no 
further  remedy,  but  a  new  non-communion  instead  of  a  divine 
church  censure  :  but  it  is  a  proper  authoritative  juridical  power, 
which  all  within  their  bounds  are  obliged  reverently  to  esteem, 
and  dutifully  to  submit  unto,  so  far  as  agreeable  to  the  word  of 
Christ. 

4.  Finally,  this  authoritative  juridical  power  of  synods  is  three- 
fold, viz.  doctrinal,  regulating,  and  censuring.  1.  Doctrinal,  m 
reference  to  matters  of  faith,  and  divine  worship  ;  not  to  coin 
new  articles  of  faith,  or  devise  new  acts  of  divine  worsliip :  but 
to  explain  and  apply  those  articles  of  faith  and  rules  of  worship 
which  ai'e  laid  down  in  the  word,  and  declare  the  contrary  errors, 


200  THE  DIVINE  RIGHT 

heresies,  corraptions-  Hence  the  Church  is  styled,  the  pillar  and 
ground  of  truth,  1  Tim.  iii.  15.  Thus  to  the  Jewish  Church 
were  commiitcd  of  trust  the  oracks  of  God,  Rrjin.  iii.  2.  2.  Regu- 
laiing,  in  reference  to  external  order  and  polity,  in  matters  pru- 
dcntlal  and  circumstantial,  which  are  deterniinahle  according  to 
the  true  light  of  nature,  and  the  general  rules  of  Scripture,  »uch 
as  are  in  1  Cor.  x.  .31,  32 ;  Pwom.  xiv. ;  1  Cor.  xiv.  26,  40,  &e. ; 
not  according  to  any  arbitrary  power  of  men.  3.  Cewniring 
power,  in  rcf2rcnce  to  error,  heresy,  schism,  obstinacy,  contempt, 
or  scandal,  and  the  repressing  thereof;  which  f>ower  is  put  forth 
merely  in  spiritual  censures,  as  admonition,  excommunication, 
deposition,  <kc.  And  these  censures  exerciseij,  not  in  a  lordly, 
domineering,  prelatical  way:  but  in  an  humble,  sober,  grave, 
yet  authoritative  way,  necessary  both  for  preservation  of  sound- 
ness of  doctrine,  and  incorrufrtness  of  conversation ;  and  for  ex- 
tirpation of  the  contrary.  This  is  the  power  which  belongs  to 
synods.  Thus  much  for  clearing  the  right  state  of  this  question. 
11.  For  the  second  thing,  viz.  the  proposition  itself,  and  the 
confir»nation  thereof,  take  it  briefly  in  these  terms. 

Jesus  Christ  our  Mediator  hath  laid  down  in  his  word  sufficient 
ground  and  warrant  for  juridical  syriwJs,  and  their  authority,  for 
governing  of  his  Church  now  under  the  New  Testament.  Many 
arguments  might  be  produced  for  pro^jf  of  this  proposition :  as, 
1.  From  the  light  of  nature.  2.  From  the  words  of  the  law,  Deut. 
xvii.  8,  12,  compared  with  2  Chron.  xix.  6,  11 ;  Ps.  cxxii.  4,  5, 
holding  forth  an  ecclesiastical  Sanhedrin  in  the  Church  of  the 
Jews,  superior  to  other  courts.  .3.  From  the  words  of  Christ, 
IMatt.  xviii.  15-21.  4.  From  the  unity  of  the  visible  Church  of 
Christ  now  under  the  New  Testament.  5.  From  the  primitive 
apostolical  pattern  laid  down.  Acts  xv.,  (fee,  and  from  divers 
other  considerations;  but  for  brevity's  sake,  only  the  two  last 
arguments  shall  be  a  little  insisted  upon. 

Argum.  I.  The  unity  or  oneness  of  the  visible  Church  of  Christ 
now  under  the  New  Testament,  laid  down  in  Scripture,  gives  us 
a  notable  foundation  for  church  government  by  juridical  synofJs. 
For,  1.  That  Jesus  Christ  our  Me^Jiator  hath  one  general,  visible 
Church  on  earth  now  under  the  New  Testament,  hath  been  al- 
ready proved,  Part  2,  Chap.  VIII.  2.  That  in  thisChurch  there 
is  a  government  settled  by  divine  right,  is  evidenced,  Part  1, 
Chap.  I.  3.  That  all  Christ's  ordinances,  and  particularly 
church  government,  primarily  belong  to  the  whole  general  Church 
visible,  for  her  edification,  (secondarily  to  particular  churches 
and  single  congregations,  as  parts  or  members  of  the  whole,)  hath 
been  manifested,  Part  2,  Chap.  VIII.  Now,  there  being  one  gene- 
ral visible  Church,  having  a  government  set  in  it  of  divine  right, 


OF  CI-IURCH  GOVERN^^IEXT.  201 

and  that  government  belonging  primarily  to  the  whole  body  of 
Christ;  secondarily,  to  the  parts  or  members  thereof;  must  it 
not  necessarily  follow,  that  the  more  generally  and  extensively 
Christ  s  ordinance  of  church  government  is  manao-ed  in  o-reater 
and  more  general  assemblies,  the  more  fully  the  >erfcctiSn  and 
end  of  the  government,  viz.  the  edification  of  the  whole  body  of 
Christ,  IS  attained  ;  and  on  the  contrary,  the  more  particularly 
and  Singly  church  government  is  exercised,  as  in  presbyteries 
or  single  congregational  elderships,  the  more  imperfect  it  is,  and 
the  less  it  attains  to  the  principal  end  :  consequently,  if  there  be 
a  divine  warrant  for  church  government  by  single  cono-reo-ational 
elderships,  is  it  not  much  more  for  church  governmentV'presby. 
teries,  and  synods,  or  councils,  wherein  more  complete  provision  is 
made  for  the  edification  of  the  general  Church  or  body  of  Jesus 
Christ  ?  -^ 

Argum.  II.  The  primitive  apostolical  practice  in  the  first  and 
purest  ages  of  the  Church  after  Christ,  may  further  evidence  with 
great  strength  the  divine  warrant  for  church  government  by  juri- 
dical  synods  or  councils.     Let  this  be  the  position  : 

Jesus  Christ  our  Mediator  hath  laid  down  in  his  word  a  pattern 
of  a  juridical  synod,  consisting  of  governing  ofi^cers  of  divers 
presbyterial  churches,  for  a  rule  to  tlie  Church  of  Christ  in  all 
succeeding  ages. 

For  proof  hereof  take  these  two  assertions:  1.  That  Jesus 
Chnst  hath  laid  down  in  his  word  a  pattern  of  a  juridical  synod. 
y.  J  hat  this  juridical  synod  is  for  a  rule  to  the  churches  of  Christ 
in  all  succeeding  ages. 

ASSERTION  I. 

That  Jesus  Christ  hath  laid  down  in  his  word  a  pattern  of  a 
synod,  yea,  of  a  juridical  synod,  consistincr  of  governinn-  oflicers 
of  divers  presbyterial  churches,  is  manifest.  Acts  xv.  and  xvi 
where  are  plainly  set  forth:  1.  The  occasion  of  the  synod' 
2.  1  he  proper  members  of  the  synod.  3.  The  equal  power  and 
authority  exercised  by  all  those  members.  4.  The  way  and 
method  of  ordinary  synodal  proceeding.  5.  The  juridical  acts 
of  power  put  forth  by  the  synod  ;  with  the  issue  and  consequent 
of  all  upon  the  churches. 

First,  Here  was  a  proper  ground  and  occasion  for  a  juridical 
s>-iiod.  For  thus  the  text  expressly  declareth,  that  "  certain  men 
which  came  down  from  Judea,  taught  the  brethren,  and  said.  Ex- 
ceptye  be  circumcised  after  the  manner  of  Moses,  ye  cannot  be 
saved  ;  when  therefore  Paul  and  Barnabas  had  no  small  dissen- 
sion and  disputation  with  them,  they  determined  that  Paul  and 
liarnabas,  and  certain  other  of  them,  should  go  up  to  Jerusalem 


202 


THE  DIVINE  RIGHT 


to  the  apostles  and  elders  about  this  question,"  Acts  xv.  1,  2, 
compared  with  ver.  5 — "  But  there  rose  up  certain  of  the  sect  of 
the  Pharisees,  which  believed,  saying,  that  it  was  needful  to  cir- 
cumcise them,  and  to  command  them  to  keep  the  law  of  Moses;" 
and  Willi  ver.  23,  24 — "  The  apostles,  and  elders,  and  brethren 
send  greeting  unto  the  brethren  which  are  of  the  Gentiles,  in 
I  Antioch,  and  Syria,  and  Cilicia:  Forasmuch  as  we  have  heard, 
that  certain  which  went  out  from  us,  have  troubled  you  with 
words,  subverting  your  souls,  saying.  Ye  must  be  circumcised 
and  keep  the  law."  In  which  passages  these  things  are  evi- 
dent: 

1.  That  false  doctrine,  destructive  to  the  doctrine  of  Christ  in 
his  gospel,  did  arise  in  the  Church,  viz:  That  circumcision  ^nd 
keeping  of  the  ceremonial  law  of  Moses  was  necessary  to  salva- 
tion, ver.  1,  Ti,  24  ;  and  this  false  doctrine  promoted  with  lying, 
as  if  the  apostles  and  elders  of  Jerusalem  had  sent  forth  the  false 
teachers  with  directions  to  preach  so,  as  their  apology  ("to  whom 
we  gave  no  such  commandment,"  ver.  24)  seems  to  import. 
Here  is  corruption  both  in  doctrine  and  manners  lit  for  a  synod 
to  take  cognizance  of. 

2.  That  this  corrupt  doctrine  was  vented  by  certain  that  came 
down  from  Judea.  It  is  evident,  it  was  by  certain  of  the  sect  of 
the  Pharisees  that  believed  ;  as  Paul  and  Barnabas  make  the  nar- 
rative to  the  ciiurch  at  Jerusalem,  ver.  .5,  therefore  the  false 
teachers  coming  from  Judea  (where  the  Churches  of  Christ  were 
first  pf  all  planted,  and  whence  the  church  plantation  spread) 
published  their  doctrines  with  more  credit  to  their  errors  and  dan- 
ger to  the  churches  ;  and  so  both  the  churches  of  Judea  whence 
they  came,  and  of  Antioch,  Syria,  and  Cilicia,  whither  they  came, 
were  interested  in  the  business. 

3.  That  the  said  false  teachers  by  the  leaven  of  their  doctrine 
troubled  them  with  words,  subverting  the  souls  of  the  brethren, 
both  at  Antioch,  Syria,  and  Cilicia,  ver.  23,  24  ;  here  was  the 
disturbance  and  scandal  of  divers  churches:  compare  ver.  39 
with  41. 

4.  That  Paul  and  Barnabas  at  Antioch  had  no  small  dissen- 
sion  and  dispute  against  the  false  teachers,  ver.  1,  2,  that  so  (if 
possible)  they  might  be  convinced,  and  the  Church's  peace  pre- 
served, without  craving  further  assistance  in  a  solemn  synod. 

o.  That  after  these  disputes,  and  for  the  better  settling  of  all 
the  churches  about  this  matter,  (which  tliese  disputes  could  not 
effect,)  they  decreed  (or  ordained)  thai  Paul  and  Barnabas,  and 
some  others  of  themselves,  should  go  up  to  the  apostles  and  elders  at 
Jerusalem  about  this  question,  ver.  2.  Here  was  an  authoritative 
mission  of  delegated  officers   from  the   presbyterial    church  at 


OF  CHURCH  GOVERNMENT.  203 

Antioch,  and  from  other  churches  of  Syria  and  Cilicia  also, 
ver.  23,  41,  to  a  synodal  assembly  with  the  presbyterial  church 
at  Jerusalem. 

Secondly,  Here  were  proper  members  of  a  synod  convened  to 
consider  of  this  question,  viz.  the  officers  and  delegates  of  divers 
presbyterial  churches  :  of  the  presbyterial  church  at  Jerusalem, 
the  apostles  and  elders,  Acts  xv.  6  :  of  the  presbyterial  church  at 
Antioch,  Paul,  Barnabas,  and  others  ;  compare  verse  2  and  12. 
And  besides  these,  there  were  brethren  from  other  churches, 
present  as  members  of  the  synod  ;  as  may  appear  by  these  two 
considerations,  viz : 

1.  Partly,  because  it  is  called  "The  whole  multitude,"  ver.  12; 
"The  apostles  and  elders  with  the  whole  church,"  ver.  22;  "The 
apostles,  and  elders,  and  brethren,"  ver.  23.  This  whole  multi- 
tude, whole  church,  and  brethren,  distinct  from  the  apostles  and 
elders  which  were  at  Jerusalem,  cannot  be  the  co?npany  of  all  the 
faiiliful  at  Jerusalem^  for  (as  hath  been  evidenced.  Chap.  XIV., 
Position  2,)  thoy  were  too  many  to  meet  in  one  house.  But  it  was 
the  synodal  multitude,  the  synodal  church,  consisting  of  apostles, 
and  elders,  and  brethren  ;  which  brethren  seem  to  be  such  as 
were  sent  from  several  churches,  as  Judas  and  Silas,  ver.  24, 
who  were  assistants  to  the  apostles  and  evangelists — Judas,  Acts 
XV.  22,  32  ;  Silas,  Acts  xv.  32,  40,  and  xvi.  19,  and  xvii.  4,  14, 
•15,  and  xviii.  5.     Some  think  Titus  was  of  this  synod  also. 

2.  Partly  because  the  brethren  of  Antioch,  Syria,  and  Cilicia, 
were  troubled  with  this  question,  ver.  23,  24.  Therefore  it  can- 
not be  reasonably  imagined,  but  all  those  places  sought  out  for 
a  remedy ;  and  to  that  end,  severally  and  respectively  sent 
their  delegates  to  the  synod  at  Jerusalem  :  else  they  had  been 
very  regardless  of  their  own  church  peace  and  welfare.  And 
the  epistle  of  the  synod  was  directed  to  them  all  by  name,  ver. 
23;  and  so  did  formally  bind  them  all,  having  men  of  their  own 
members  of  the  synod,  which  decrees  did  but  materially,  and 
from  the  nature  of  the  thing,  bind  the  other  churches  at  Lystra 
and  Iconium,  Acts  xvi.  4.  Now,  if  there  were  delegates  but 
from  two  presbyterial  churches,  they  were  sufficient  to  constitute 
a  synod;  and  this  justifies  delegates  from  ten  or  twenty  church. 
OS,  proportionably,  when  there  shall  be  like  just  and  necessary 
occasion. 

Thirdly,  Here  all  the  mcml*rs  of  the  synod,  as  they  were 
convened  by  like  ordinary  authority,  so  they  acted  by  like  or- 
dinary  and  equal  power  in  the  whole  business  laid  before  them; 
which  sliows  it  was  an  ordinary,  not  an  extraordinary  synod. 
For  though  apostles  and  evangelists,  who  had  power  over  all 
churches,  were  members  of  the  synod,  as  well  as  ordinary  elders; 


204  THE  DIVLS'E  RIGHT 

yet  they  acted  not  in  this  synod  hy  a  transcendent,  infallible, 
apostolical  power,  but  by  an  ordinary  power,  as  elders.  This  is 
evident, 

1.  Because  the  Apostle  Paul,  and  BarnabaB  his  collea^e, 
(called  a  prophet  and  teacher.  Acts  xiii.  1,  2,  and  an  apostle, 
Acts  xiv.  14.)  were  sent  as  members  to  this  synod,  by  order  and 
determination  of  the  church  of  Antioch,  and  they  submitted  them- 
selves to  that  determination,  Acts  xv.  2,  3  ;  which  they  could  not 
have  submitted  unto  as  apostles,  but  as  ordinary  elders  and  mem- 
bers of  the  presbytery  at  Antioch:  they  that  send,  Ixjing  greater 
than  those  that  are  sent  by  them.  Upon  which  ground  it  is  a 
good  argument  which  is  urged  against  Peter's  primacy  over  the 
rest  of  the  afxjstles,  because  the  college  of  ajwstles  at  Jerusalem 
sent  Peter  and  John  to  Samaria,  having  received  the  faith,  Acts 
viii.  14. 

2.  Because  the  manner  of  proceeding  in  this  synod  convened, 
was  not  extraordinary  and  apostolical,  as  when  they  acted  by  an 
immediate  infallible  inspiration  of  the  Spirit,  in  penning  the  Holy 
Scriptures,  (without  all  disputing,  examining,  or  judging  of  the 
matter  that  they  wrote,  so  far  as  we  can  read,)  2  Tim.  iii.  16, 17  ; 
2  Pet.  i.  20,  21  ;  but  ordinary,  presbyterial,  and  synodal ;  by 
ordinary  helps  and  means,  (as  afterwards  shall  appear  mors 
fully  ;)  stating  the  question,  proving  and  evidencing  from  Scripture 
what  was  the  good  ami  accepUihle  v;ill.  iff  God  concerning  the  pre- 
sent controversy,  and  upon  evidence  of  So/ipture  concluding, 
//  seemed  good  to  the  Holy  Ghoul,  aii/l  to  us,  Acts  xv.  28  ;  which 
words,  any  assembly,  having  like  clear  evidence  of  Scripture  for 
their  determination,  may  without  presumption  use,  as  well  as  this 
synod  did.'* 

3.  Because  the  elders  and  hrethren  (who  are  as  authoritatively 
members  of  the  synod  as  the  aj:K>sties)  did  in  all  points  as  au- 
thoritatively act  as  the  aj:K>stles  themselves.  For,  1.  Certain  other 
of  the  church  of  Antioch,  as  well  as  Paul  and  Barnabas,  were 
sent  as  delegates  from  the  church  of  Antioch,  Acts  xv.  2.  2.  They 
were  all  sent  as  well  to  the  elders,  as  to  the  apostles  at  Jerusalem, 
about  this  matter,  ver.  2.  3.  They  were  received  at  Jerusalem, 
as  well  by  the  elders,  as  the  apostles,  and  reported  their  case  to 

*  This  i«  the  judgment  of  the  learned  Whitaker  up«^>n  thcHe  words:  other 
lawful  councils  rnay  in  like  manner  aswirt  "  Uieir  decrees  to  \x'.  the  decnea 
of  the  Holy  Ghost,  if  they  shall  be  like  to  tljis  council,  and  shall  keep  the 
eame  riile,  which  in  this  council  the  apostles  did  keej*  and  follow.  I'or  if 
they  Bhall  decree  and  determine  nothinfr  hut  from  Scripture,  (which  was  done 
in  this  council, y  and  if  they  shall  examine  all  questions  hy  the  Hcriplure,  and 
shall  follow  the  voice  of  the  Scriptures  in  all  their  decree**,  then  they  rnay 
assert,  that  the  Holy  Ghost  so  decreed,"  &.c.     Whitaker,  Cont.  page  ^JIO. 


OF  CHURCH  GOVERNMENT.  205 

them  both,  ver.  4.  4.  The  elders,  as  well  as  the  apostles,  met 
together  to  consider  thereof,  ver.  6.  5.  The  letters  containing 
the  synodal  decrees  and  determinations,  were  written  in  the  name 
of  the  elders  and  brethren,  as  well  as  in  the  name  of  the  apost/es, 
ver.  23.  6.  The  elders  and  brethren,  as  well  as  the  apostles, 
blame  the  false  teachers  for  troubling  of  the  Church,  sulverling 
of  souls;  declaring,  that  they  gave  the  false  teachers  no  such  com- 
mandment to  preach  any  such  doctrine,  ver.  24.  7.  The  elders 
and  brethren,  as  well  as  the  apostles,  sa)^  "  It  seemed  good  to  the 
Holy  Ghost,  and  to  us,"  ver.  28.  8.  The  elders  and  brethren,  as 
well  as  the  ajjostles,  did  impose  upon  the  churches  "  no  other  bur- 
den than  these  necessary  things,"  ver.  28.  9.  The  elders,  as 
well  as  the  apostles,  being  assembled,"  thought  good  to  send  chosen 
men  of  themselves,"  viz.  Judas  and  Silas,  with  Paul  and  Barna- 
bas, to  Antioch,  to  deliver  the  synodal  decrees  to  them,  and  to  tell 
them  the  same  things  by  mouth,  ver.  22,  25,  27.  10.  And  the 
decrees  are  said  to  be  ordained  as  well  by  the  elders,  as  by  the 
apostles  at  Jerusalem,  Acts  xvi.  4.  So  that  through  this  whole 
synodal  transaction,  the  elders  are  declared  in  the  text  to  go  on 
in  a  full  authoritative  course  of  judgment  with  the  apostles,  from 
point  to  point.  And  therefore  in  this  synod,  the  apostles  acted 
as  ordinary  elders,  not  as  extraordinary  officers. 

Fourthly.  Here  was  the  ordinary  way  and  method  of  synodal 
proceedings  by  the  apostles,  elders,  and  brethren,  when  they  were 
convened  unanimously,  ver.  25.     For, 

1.  They  proceeded  deliberatively,  by  discourses  and  disputes, 
deliberating  about  the  true  state  of  the  question,  and  the  remedy 
of  tiie  scandal.  This  is  laid  down,  1.  More  generally,  "  and 
when  there  had  been  much  disputing,"  ver.  7.  2.  More  particu- 
larly, how  they  proceeded  when  they  drew  towards  a  synodal  de-. 
termination,  Peter  speaks  of  the  Gentiles'  conversion,  and  clears 
the  doctrine  of  justification  ••  by  faith  without  the  works  of  the 
law,"  ver.  7-12.  Then  Barnabas  and  Paul  confirm  the  conver- 
sion of  the  Gentiles,  "  declaring  the  signs  and  wonders  wrought 
by  them  among  the  Gentiles,"  ver.  12.  After  them  James  speaks, 
approving  Avhat  Peter  had  spoken  touching  the  conversion  of  the  . 
Gentiles,  confirming  it  by  Scripture  ;  and  further  adds  (which 
Peter  did  but  hint,  ver.  10,  and  Paul  and  Barnabas  did  not  so 
much  as  touch  upon)  a  remedy  against  the  present  scandal,  ver. 
13-22.  Here  is  now  an  ordinary  way  of  proceeding  by  debates, 
disputes,  allegations  of  Scripture,  and  mutual  suflTrages.  What 
needed  all  this,  if  this  had  been  a  transcendent,  extraordinary, 
and  not  an  ordinary  synod  ? 

2.  Tiiey  proceeded  after  all  their  deliberative  inquiries  and 
disputes  decisively  to  conclude  and  determine  the  matter,  ver. 

18 


206  THE  DH^INE  RIGHT 

20-30.  The  result  of  the  synod  (as  there  is  evident)  is  three- 
fold. 1.  To  set  down  in  writing  their  decrees  and  determina- 
tions. 2.  To  signify  those  decrees  in  an  epistle  to  the  brethren 
at  Antioch,  Syria,  and  Cilicia.  3.  To  send  these  letters  by  some 
from  among  themselves,  viz.  Judas  and  Silas,  together  with  Paul 
and  Barnabas,  to  all  the  churches  that  were  offended  or  endan- 
gered, that  both  by  written  decrees  and  word  of  mouth,  the 
churches  might  be  established  in  faith  and  peace. 

Fifthly,  Here  were  several  authoritative  and  juridical  acts  of 
power,  put  forth  in  this  synod,  according  to  the  exigency  of  the 
present  distempers  of  the  churches.     This  appears  plainly, 

1.  By  the  proceedings  of  the  synod  in  accommodating  a  suit- 
able and  proportionable  remedy  to  every  malady  at  that  time 
distempering  the  Church,  viz.  a  triple  medicine  for  a  threefold 
disease. 

1.  Against  the  heresy  broached,  viz.  that  they  must  be  circum- 
cised and  keep  the  ceremonial  "  law  of  Moses,  or  else  they  could 
not  be  saved,"  Acts  xv.'  2.  The  synod  put  forth  a  doctrinal 
power,  in  confutation  of  the  heresy,  and  clear  vindication  of  the 
truth,  about  tJie  great  point  of  "justification  by  faith  without  the 
works  of  the  law,"  Acts  xv.  7-23  ;  and  (Independents  them- 
selves being  judges)  a  doctrinal  decision  of  matters  of  faith  by  a 
lawful  synod,  far  surpasseth  the  doctrinal  determination  of  any 
single  teacher,  or  of  the  presbytery  of  any  single  congregation ; 
and  is  to  be  reverently  received  of  the  churches  as  a  binding  or- 
dinance of  Christ. 

2.  Against  the  schism,  occasioned  by  the  doctrine  of  the  false 
teachers  that  troubled  the  Church,  Acts  xv.  1,  2,  the  synod  put 
forth  a  censuring  power,  stigmatizing  the  false  teachers  with  the 
infamous  brands  of  troubling  the  Church  with  words,  subverting 
of  souls,  and  (tacitly,  as  some  conceive  from  that  expression, 
"  Unto  whom  we  gave  no  such  commandment,"  ver.  24)  of  bely- 
ing the  apostles  and  elders  of  Jerusalem,  as  if  they  had  sent  them 
abroad  to  preach  this  doctrine. 

Object.  But  the  synod  proceeded  not  properly  to  censure  the 
false  teachers  by  any  ecclesiastical  admonition,  or  excommunica- 
tion ;  therefore  the  power  exercised  in  the  synod  was  only  doctri- 
nal, arid  not  properly  juridical. 

^715.  1.  They  censured  them  in  some  degree,  and  that  with  a 
mark  of  infamy,  ver.  24,  as  was  manifested.  And  this  was  not 
only  a  warning  and  hint  to  the  churches,  to  note  such  false  teach- 
ers, avoid  them,  and  withdraw  from  them,  compare  Rom.  xvL  17, 
18,  with  1  Tim.  vi.  3-5  ;  but  also  was  a  virtual  admonition  to  the 
false  teachers  themselves,  while  their  doctrines  and  ways  were 
so  expressly  condemned.     2.  They  proceeded  not  to  present  ex- 


OF  CHURCH  GOVERNMENT.  207 

communication,  it  is  granted  ;  nor  was  it  at  first  dash  seasonable, 
prudent,  or  needful.  But  the  synod  knew  well,  that  if  these  false 
teachers,  after  this  synodal  mark  of  disgrace  set  upon  them,  should 
still  persist  in  their  course,  incurably  and  incorrigibly  obstinate, 
they  might  in  due  time  be  excommunicated  by  course;  it  being 
a  clear  case  in  itself  that  such  heretics  or  schismatics,  as  other- 
wise cannot  be  reduced,  are  not  to  be  suffered,  but  to  be  cast  out 
of  the  churches.  "  An  heretic,  after  once  or  twice  admonition, 
reject,"  Tit.  iii.  10,  11  ;  see  Rev.  ii.  2,  14,  20. 

3.  Against  the  scandal  of  the  weak  .Tews,  and  their  heart- 
estrangement  from  the  Gentiles,  who  neglected  their  ceremonial 
observances,  as  also  against  the  scandal  of  the  Gentiles,  who  were 
much  troubled  and  offended  at  the  urging  of  circumcision,  and 
the  keeping  of  the  law  as  necessary  to  salvation,  ver.  1,  2,  19, 
24,  the  synod  put  forth  an  ordering  or  regulating  power,  framing 
practical  rules  or  constitutions  for  the  healing  of  the  scandal,  and 
for  prevention  of  the  spreading  of  it,  commanding  the  brethren  of 
the  several  churches  to  abstain  from  divers  things  that  might  any 
way  occasion  the  same  :  "  It  seemed  good  to  the  Holy  Ghost,  and 
to  us,  to  impose"  (or  lay)  "  upon  you  no  further  burden  than 
these  necessary  things,"  Acts  xv.  28,  29.  Here  is  burden  and 
necessary  things,  (so  judged  to  be  necessary  for  those  times,  and 
that  state  of  the  Church,)  and  imposing  of  these  upon  the  church- 
es :  will  not  this  amount  to  a  plain  ordering  power  and  authority? 
Especially  considering  that  the  word  to  impose,  or  lay  on,  when  it 
is  used  of  the  judgment,  act,  or  sentence  of  an  assembly,  ordina- 
rily signifies  an  authoritative  judgment,  or  decree,  as,  "  Why 
tempt  ye  God,  to  lay,  or  impose,  a  yoke  upon  the  neck  of  the  dis- 
ciples ?"  Acts  XV.  10.  Thus  some  in  the  synod  endeavored  to 
carry  the  synod  with  themselves,  authoritatively  to  have  imposed 
the  ceremonies  upon  the  churches  ;  whom  Peter  thus  withstands. 
So,  "  They  bind  heavy  burdens,  and  hard  to  be  borne,  and  impose 
them  upon  men's  shoulders'"  Matt,  xxiii.  4 :  and  this  laying  on 
of  burdens  by  the  Pharisees,  was  not  by  a  bare  doctrinal  declaring, 
but  by  an  authoritative  commanding,  as  seems  by  that,  "  teaching 
for  doctrines  the  commandments  of  men,"  Matt.  xv.  9. 

2.  By  the  title  or  denomination  given  to  the  synodal  results 
contained  in  their  letters  sent  to  the  brethren.  They  are  styled, 
"  The  decrees  ordained,  or  judged,"  Acts  xvi.  4.  Here  are  plain- 
ly juridical  authoritative  constitutions.     For  it  is  very  observable, 

That  wheresoever  the  words  translated  decree  or  decrees  are 
found  in  the  New  Testament,  thereby  are  denoted,  laws,  statutes, 
or  decrees:  as  "  Decrees  of  Caesar,"  Acts  xvii.  7  :  "  A  decree  from 
Caesar,"  Luke  ii.  1  :  Moses'  ceremonial  law,  "  The  hand-writing 
in  ordinances,"  Col.  ii.  14:  "The  law  of  commandments  in  ordi- 


208  THE  DIVINE  EIGHT 

nanc^,"  Eph.  ii.  15 :  and  this  word  is  found  used  only  in  these 
five  places  in  the  whole  New  Testament :  and  the  Septua/rint  in- 
terpreters often  use  the  word  in  the  Old  Testament  to  this  pur- 
fKise  ;  for  Jaws,  Dan.  vi.  8  ;  for  decrees,  Dan.  ii.  13,  and  iii.  10, 
29,  and  iv.  .3,  and  vi.  0. 

And  the  other  word  translated  ordained,  when  applied  to  an 
assembly  by  the  .Septuagint,  is  used  for  a  judgment  of  autliority, 
as,  "  And  what  was  decreed  against  her,"  Esth.  ii.  1  ;  and  so  a 
word  derived  from  it,  signifies  a  decree,  Dan.  iv.  14,  21. 

In  this  sense  also  the  word  is  sometimes  used  in  the  New  Tes- 
lament,  when  applied  to  assemblies;  as,  "Take  ye  him,  and 
judge  him  according  to  your  law,''  John  xviii.  31  ;  "  Whom  we 
laid  hold  ufK)n,  and  would  have  judged  according  to  our  law," 
Acts  xxiv.  6. 

Now,  if  there  be  so  much  jyjwer  and  authority  engraven  upon 
these  two  words  severally,  how  strongly  do  they  hold  forth  au- 
thority, when  they  are  applied  to  any  thing  jointly,  as  here  to 
the  synodal  decisions  ! 

3.  By  the  consequent  of  these  synofJal  proceedings,  viz.  the 
cl»eerful  submission  of  the  churches  thereunto.  This  appears 
both  in  the  church  of  Antioch,  where  the  troubles  first  were 
raised  by  the  false  teachers  ;  where,  "  when  the  epistle"  of  the 
Bynod  "  was  read,  they  rejoicf.d  for  the  consolation,"  Acts  xv.  30, 
31 ;  and  Judas  and  Silas  exhorted  and  confirmed  the  brethren  by 
word  of  mouih,  according  to  the  synod's  direction,  ver.  32  ;  and 
in  other  churches,  to  which  Paul  and  Timothy  delivered  the  "de- 
crees ordained  by  the  apostles  and  elders  whicii  were  at  Jerusa- 
lem ;  and  so  were  the  churches  confirmed  in  the  faith,  and 
abounded  in  number  daily,"  Acts  xvi.  4,  5 ;  whence  we  have 
these  evidences  of  the  churches'  submission  to  the  synodal  de- 
crees :  1.  The  decrees  are  counted  by  the  churches  a  consolation. 
2.  They  were  so  welcome  to  them,  that  they  rejoiced  for  the  con- 
solation. 3.  They  were  hereby  notably  confirmed  in  the  faith, 
against  the  false  doctrines  broached  among  them.  4.  The 
churches  abounded  in  number  daily,  the  scandal  and  stumbling- 
blocks  that  troubled  the  Church  being  removed  out  of  the  way. 
How  should  such  effects  so  quickly  have  followed  upon  the  pub- 
lication of  the  synrxlal  decrees,  in  the  several  churches,  had  not 
the  churches  looked  upon  that  synod  as  vested  with  juridical 
power  and  autliority  for  composing  and  imposing  of  these  their 
determinations  ? 

ASSERTION    II. 

That  this  juridical  synod  is  fOr  a  rule  to  the  churches  of 
Christ  in  all  succeeding  ages,  there  need  no  new  considerations 


OF  CHURCH  GOVERNMENT.  209 

for  proof  hereof;  only  let  the  reader  please  to  look  hack  to  Po- 
sition iv.  of  the  last  chapter,  where  the  suhstance  of  tliose  con- 
siderations which  urge  the  pattern  of  presnyterles  and  presbyterial 
government  for  a  rule  to  succeeding  churches,  is  applicable  (by 
change  of  terms)  to  the  pattern  of  juridical  synods.* 

*  That  there  is  an  authoritative,  juridical  synod;  and  that  this  synod, 
Acts  XV.,  was  such  a  one ;  and  (hat  this  synod  is  a  pattern  to  us  ; — all  this 
is  most  ingenuously  acknowledged  and  asserted  by  that  learned  Independent, 
Mr.  John  Cotton,  in  tliese  words,  viz: 

"  IV.  Proposition,  in  case  a  particular  church  be  disturbed  with  en'ors  of 
scandal,  and  the  same  maintained  by  a  faction  among  them.  Now  a  synod 
of  churches,  or  of  their  messengers,  is  the  first  subject  of  that  power  and 
authority,  whereby  error  is  judicially  convinced  and  condemned,  the  truth 
searched  out  and  determined  ;  and  the  way  of  truth  and  peace  declared  and 
imposed  upon  the  churches. 

"  The  truth  of  this  proposition  may  appear  by  two  arguments 

"  Argum.  1.  From  tlie  want  of  power  in  such  a  particular  church,  to  pass 
a  binding  sentence  v/here  error  or  scandal  is  maintained  by  a  faction  ;  for 
the  promise  of  binding  and  loosing  which  is  made  to  a  particular  church, 
Matt,  xviii.  18,   is  not  given  to  the  church  when  it  is  leavened  with  error 

and  variance.  And  the  ground If  tlien  the  church,  or  a  consideralde  part 

of  it,  fall  into  error  through  ignorance,  or  into  faction  ;  by  variance,  Ihcy 
cannot  expect  the  presence  of  Christ  wi(h  them  according  to  his  promise,  to 
pass  a  blind  sentence.  And  Iheu  as  they  fall  under  the  conviction  and  ad- 
monition of  any  other  sister  church,  in  a  way  of  brotherly  love,  by  virtue  of 
communion  of  churches  ;  so  their  errors  and  variance,  and  whatsoever  scan- 
dals else  do  accompany  the  same,  they  arc  justly  subject  to  the  condemna- 
tion of  a  synod  of  churches. 

"  2.  A  second  argument  to  prove  that  a  synod  is  the  first  subject  of  power, 
to  determine  and  judge  errors  and  variances  in  particular  churches,  is  taken 
from  the  pattern  set  before  us  in  that  case.  Acts  xv.  1-28  :  when  certain 
false  teachers  having  taught  in  the  church  of  Antioch  a  necessity  of  circum- 
cision to  salvation,  and  having  gotten  a  faction  to  lake  part  with  them,  (as 
appcareth  by  the  dissension  and  disputation  of  Paul  and  Barnabas  against 
them,)  the  church  did  not  determine  the  case  themselves,  but  referred  the 
whole  matter  to  the  apostles  and  elders  at  Jernsalctn,  Acts  xv.  1,  2.  Not 
to  the  apostles  alone,  but  to  the  apostles  and  elders.  The  apostles  were  as 
the  elders  and  rulers  of  all  churches  ;  and  the  ciders  there  were  not  a  few, 
the  believers  in  Jerusalem  !)eing  many  thousands.  Nc-ither  did  the  apostles 
determine  the  matter  (as  hath  been  said)  by  apostolical  authority  from  im- 
mediate revelation  :  but  tliey  assembled  together  witii  the  elders,  to  consider 
of  the  matter,  ver.  6,  and  a  multitude  of  hrethren  together  with  them,  ver. 
12,  22,  23  ;  and  after  searching  out  the  cause  by  an  ordinary  means  of 
disputation,  ver.  7,  Peter  cleared  it  by  the  witness  of  the  Spirit  to  his 
ministry  in  Cornelius's  family  ;  Paul  and  Barnabas  by  the  like  effect  of 
their  ministry'  among  the  Gentiles:  James  confirmed  tiie  same  by  tlic  testi- 
mony of  the  prophets,  wherewith  the  whole  synod  being  satisfied,  they  de- 
termine of  a  JUDICIAL  SENTENCK,  and  of  a  way  to  publish  it  by  letters  and 
messengers  ;  in  whicli  they  censure  the  false  teachers  as  troublers  of  their 
church,  and  subverters  of  their  souls  ;  they  reject  the  imposition  of  circum- 
cision as  a  yoke  which  neither  they  nor  their  fathers  were  able  to  bear  ; 
thev  IMPOSE  upon  the  Church  none  but  some  necessary  observations,  and 
18* 


210  THE  DIVINE  RIGHT 


CHAPTER  XV. 

Of  the  suhord'inaiion  of  particular  churches  to  greater  assemhb'es 
for  their  authoritative  and  judicial  determination  of  causes  eccle- 
siastical j  and  the  divine  right  thereof 

The  divine  right  of  ecclesiastical  assemblies,  congregational, 
classical,  and  synodal,  and  of  their  power  for  church  government, 
being  thus  evidenced  by  the  Scriptures,  now  in  the  last  place  take 
a  few  words  briefly  touching  the  subordination  of  the  lesser  to  the 
greater  assemblies,  and  the  divine  warrant  thereof.  In  asserting 
the  subordination  of  particular  churches  to  higher  assemblies, 
whether  classical  or  synodal, 

1.  It  is  not  denied,  but  particular  churches  have  within  them- 
selves power  of  discipline  entirely,  so  far  as  any  cause  in  de- 
bate  particularly  and  peculiarly  concerneth  themselves,  and  not 
others. 

2.  It  is  granted,  that  where  there  is  no  consociation,  or  neigh- 
borhood of  single  churches,  whereby  they  may  mutually  aid  one 
another,  there  a  single  congregation  must  not  be  denied  entire  ju- 
risdiction ;  but  this  falls  not  within  the  compass  of  ordinary  rules 
of  church  government  left  us  by  Christ.  If  there  be  but  one 
congregation  in  a  kingdom  or  province,  that  particular  congrega- 
tion may  do  much  by  itself  alone,  which  it  ought  not  to  do  where 
there  are  neighboring  and  adjacent  churches  that  might  associate 
therewith  for  mutual  assistance. 

3.  It  is  granted,  that  every  single  congregation  hath  equal  pow- 
er, one  as  much  as  another,  and  that  there  is  no  subordination  of 
one  to  another  ;  according  to  that  common  and  known  axiom.  An 
equal  hath  no  power  or  rule  over  an  equal.  Subordination  pre- 
latical,  which  is  of  one  or  more  parishes  to  the  prelate  and  his 
cathedral,  is  denied  ;  all  particular  churches  being  collateral, 
and  of  the  same  authority. 

4.  It  is  granted,  that  classical  or  synodal  authority  cannot  be 

them  by  way  of  that  ai'thority  which  the  Lord  had  given  them,  ver.  28  : 
which  PATTERN  clcarly  showeth  us  to  whom  the  key  of  authority  is  commit- 
ted, when  there  groweth  offence  and  difference  in  a  church.  Look  as  in 
the  case  of  the  offence  of  a  faithful  brother  persisted  in,  the  matter  is  at 
last  judged  and  determined  in  a  church  :  so  in  the  offence  of  the  church  or 
congregation,  the  matter  is  at  last  judged  in  a  congregation  of  churches, 
a  church  of  churches;  for  what  is  a  synod  else  but  a  church  of  churches?" 
— Keys  of  the  Kingdom  of  Heaven,  pages  47-49. 


OF  CHURCH  GOVERNMENT.  211 

by  Scripture  introduced  over  a  particular  cliurcli  in  a  privative 
or  destructive  way  to  that  power  which  God  hath  bestowed  upon 
it  ;  but  contrarily  it  is  affirmed,  that  all  the  power  of  assemblies, 
which  are  above  particular  congregations,  is  cumulative  and  per- 
fective to  the  power  of  those  inferior  congregations. 

5.  It  is  granted,  that  the  highest  ecclesiastical  assembly  in  the 
world  cannot  require  from  the  lowest  a  subordination  absolute, 
and  at  their  own  mere  will  and  pleasure,  but  only  in  some  re- 
spect ;  subordination  absolute  being  only  to  the  law  of  God  laid 
down  in  Scripture.  We  detest  popish  tyranny,  which  claims  a 
power  of  giving  their  will  for  a  law.  'Tis  subjection  in  the  Lord 
that  is  pleaded  for :  the  straightest  rule  in  the  world,  unless 
the  holy  Scripture,  we  affirm  to  be  a  rule  to  be  regulated  ;  peace 
being  only  in  walking  according  to  Scripture  canon,  Gal.  vi. 
ver.  16. 

6.  Nor  is  it  the  question  whether  friendly,  consultative,  frater- 
nal. Christian  advice  or  direction,  be  either  to  be  desired  or  be- 
stowed by  neighboring  churches,  either  apart  or  in  their  synodal 
nneetings,  for  the  mutual  benefit  of  one  another,  by  reason  of  that 
holy  profession  in  which  they  are  all  conjoined  and  knit  together: 
for  this  will  be  granted  on  all  hands,  though  when  it  is  obtained, 
it  will  not  amount  to  a  sufficient  remedy  in  many  cases. 

But  this  is  that  which  we  maintain,  viz.  that  the  law  of  God 
holdeth  forth  a  subordination  of  a  particular  church  to  greater 
assemblies,  consisting  of  divers  choice  members,  taken  out  of 
several  single  congregations  :  which  assemblies  have  authoritative 
power  and  ecclesiastical  jurisdiction  over  that  particular  church, 
by  way  of  giving  sentence  in  and  deciding  of  causes  ecclesiasti- 
cal.    For  confirmation  of  this  assertion,  thus: 

Argum.  I.  The  light  of  nature  may  be  alleged  to  prove,  that 
there  ought  to  be  this  subordination  :  this  is  warranted  not  only 
by  God's  positive  law,  but  even  by  nature's  law.  The  church  is  a 
company  of  people  who  are  not  outlawed  by  nature.  The  visi- 
ble church  being  an  ecclesiastical  polity,  and  the  perfection  of 
all  polity,  doth  comprehend  in  it  whatsoever  is  excellent  in  all 
other  bodies  political.  The  church  must  resemble  the  common- 
wealth's government  in  things  common  to  both,  and  which  have 
the  same  use  in  both.  The  law  of  nature  directs  unto  diversities 
of  courts  in  the  commonwealth,  and  the  greater  to  have  authority 
over  the  lesser.  The  church  is  not  only  to  be  considered  as  em- 
ployed in  holy  services,  or  as  having  assemblies  exercised  in  spir- 
itual things,  and  after  a  spiritual  manner,  but  it  is  also  to  be  con- 
sidered as  consisting  of  companies  and  societies  of  men  to  be 
regularly  ordered,  and  so  far  nature  agreeth  to  it,  that  it  should 
have  divers  sorts  of  assemblies,  and  the  lower  subordinate  to  the 


212  THE  DIVINE  RIGHT 

higher.  That  particular  parts  should  be  subject  to  the  whole  for 
the  good  of  the  whole,  is  found  necessary  lx)lh  in  bodies  natural 
and  politic.  Is  the  foot  to  be  lanced  !  though  it  have  a  particular 
use  of  its  own,  and  a  peculiar  employment,  yet  it  is  to  be  ordered 
by  the  eye,  the  hand,  and  the  rest.  Kingdoms  have  their  several 
cities  and  towns,  which  all  have  their  governments  apart  by  tbem- 
selvcs  ;  yet  for  the  preservation  of  the  whole,  all  join  together 
in  the  Parliament.  Armies  and  navies  have  their  several  companies 
and  ships,  yet  in  any  danger  every  particular  company  and  siiip 
is  ordered  by  tiie  counsels  and  directions  of  the  officers  and  guides 
of  the  whole  army  or  navy.  The  Church  is  spiritual,  but  yet  a 
kingdom,  a  body,  an  army,  &c.  D.  Ames  himself  affirms  that 
the  light  of  nature  requires  that  particular  churches  ou^ht  to 
combine  in  synods  for  things  of  greater  moment.  The  God  of 
nature  and  reason  hath  not  left  in  his  word  a  government  against 
the  light  of  nature  and  right  reason.  Appeals  are  of  divine  and 
natural  right,  and  certainly  very  necessary  in  every  society,  be- 
cause of  the  iniquity  and  ignorance  of  judges.  That  they  are 
so,  the  practices  of  all  ages  and  nations  sufficiently  testify. 

Argum.  II.  The  Jewish  church  government  affords  a  second 
argument.  If  in  that  they  had  synagogues  in  every  city,  which 
were  subordinate  to  the  supreme  ecclesiastical  court  at  Jerusalem, 
then  there  ought  to  be  a  subordination  of  particular  churches 
among  us  to  higher  assemblies ;  but  so  it  was  among  them  :  there- 
fore. 

That  the  subordination  was  among  them  of  the  particular 
synagogues  to  the  assembly  at  Jerusalem,  is  clear — ^Deut.  xvii.  8, 
12  ;  2  Chron.  xix.  8,  11;  Exod.  xviii.  22,  26. 

That  therefore  it  ought  to  be  so  among  us,  is  as  plain  :  for  the 
dangers  and  difficulties  that  they  were  involved  in  without  a  gov- 
crnmcnt,  and  for  which  God  caused  that  government  to  be  set  up 
among  them,  are  as  great  if  not  greater  among  us,  and  therefore 
why  should  we  want  the  same  means  of  prevention  and  cure? 
Are  not  we  in  greater  danger  of  heresies  now  in  the  time  of  the 
New  Testament,  liie  churches  therein  being  thereby  to  be  exer- 
cised by  way  of  trial,  as  the  apostle  foretells,  1  Cor.  xi.  19  ?  Doth 
not  ungodliness  in  these  last  times  abound,  according  to  the  same 
apostle's  prediction  ?  Is  there  not  now  a  more  free  and  permit- 
ted intercourse  of  society  with  infidels  than  in  those  times  ? 

'Nor  are  the  exceptions  against  this  argument  of  any  strength  : 
as,  1.  That  arguments  for  the  form  of  church  government  must 
yet  be  fetched  from  the  Jewish  Church  ;  the  governm.ent  of  the 
Jews  was  ceremonial  and  typical,  and  Christians  must  not  Judaize, 
nor  use  tliat  Judaical  compound  of  subordination  of  churches  : 
the  Mosaical  polity  is  abrogated  now  under  the  New  Testament. 


OF  CHUUCH  GOVERIsMENT.  213 

Not  to  tell  those  that  make  this  exception,  1.  That  none  argue  so 
much  from  the  Jewish  government  as  themselves  tor  the  power 
of  congregations,  both  in  ordination  and  excommunication,  because 
the  people  of  Israel  laid  hands  on  the  Levites,  and  all  Israel  were 
to  remove  the  unclean  ;  2.  We  answer,  the  laws  of  the  Jewish 
church,  whether  ceremonial  or  judicial,  so  far  are  in  force,  even 
at  this  day,  as  they  were  grounded  upon  common  equity,  the 
principles  of  reason  and  nature,  and  were  serving  to  the  mainte- 
nance of  the  moral  law.  'Tis  of  especial  right,  that  the  party 
unjustly  aggrieved  should  have  redress,  that  the  adverse  party 
should  not  be  sole  judge  and  party  too,  that  judgment  ought  not 
to  be  rashly  or  partially  passed  upon  any.  The  Jewish  polity  is 
only  abrogated  in  regard  of  what  w^as  in  it  of  particular  right, 
not  of  common  right :  so  far  as  there  was  in  their  laws  either  a 
typicalness  proper  to  their  church,  or  a  peculiarness  of  respect  to 
their  state  in  that  land  of  promise  given  unto  them.  Whatsoever 
was  in  their  laws  of  moral  concernment  or  general  equity,  is  still 
obliging;  whatsoever  the  Jewish  Church  had  not  as  Jewish,  but 
as  it  was  a  political  church,  or  an  ecclesiastical  republic,  (among 
which  is  the  subordination  of  ecclesiastical  courts  to  be  reckoned,) 
doth  belong  to  the  Christian  Church  :  that  all  judgments  were  to 
be  determined  by  an  high-priest,  was  typical  of  Christ's  suprem- 
acy in  judicature;  but  that  there  were  gradual  judicatories  for 
the  ease  of  an  oppressed  or  grieved  party,  there  can  be  no  cere- 
mony or  type  in  this.  This  was  not  learned  by  Moses  in  the 
pattern  of  the  Mount,  but  was  taught  by  the  light  of  nature  to 
Jethro,  Exod.  xviii.  22,  and  by  him  given  in  advice  to  Moses. 
This  did  not  belong  unto  the  peculiar  dispensation  of  the  Jews, 
but  unto  the  good  order  of  the  church. 

To  conclude  our  answer  to  this  exception,  if  the  benefit  of  ap- 
peals be  not  as  free  to  us  as  to  the  Jews,  the  yoke  of  the  gospel 
should  be  more  intolerable  than  the  yoke  of  the  law  ;  the  poor 
afflicted  Christian  might  groan  and  cry  under  an  unjust  and  ty- 
rannical eldership,  and  no  ecclesiastical  judicatory  to  relieve  him  ; 
whereas  the  poor  oppressed  Jew  might  appeal  to  the  Sanhedrin  : 
certainly  this  is  contrary  to  that  prophecy  of  Christ,  Psal.  Ixxii. 
12,  14. 

Argum,  III.  A  third  argument  to  prove  the  subordination  of  par- 
ticular congregations,  is  taken  from  the  institution  of  our  Saviour 
Christ,  of  gradual  appeals,  Matt,  xviii.  17,  18,  where  our  Saviour 
hath  appointed  a  particular  member  of  a  church  (if  scandalous) 
to  be  gradually  dealt  withal ;  first  to  be  reproved  in  private,  then 
to  be  admonished  before  two  or  three  witnesses,  and  last  of  all  to 
be  complained  of  to  the  church  :  whence  we  thus  argue  : 

If  Christ  hath  instituted  that  the  offence  of  an  obstinate  brother 


214  THE  DIVINE  RIGHT 

should  be  complained  of  to  the  church  ;  then  much  more  is  it  in- 
tended that  the  obstinacy  of  a  great  number,  suppose  of  a  whole 
church,  sliould  be  brought  before  a  higher  assembly  :  but  the  for- 
mer is  true,  therefore  tiie  latter.  The  consequence,  wherein  the 
strength  of  the  argument  lies,  is  proved  several  ways. 

1.  From  the  rule  of  proportion  :  by  what  proportion  one  or  two 
are  subject  to  a  particular  church,  by  the  same  proportion  is  that 
church  subject  to  a  provincial  or  a  national  assembly  ;  and  by  the 
same  proportion  that  one  congregation  is  governed  by  the  partic- 
ular eldership  representing  it,  by  the  same  proportion  are  ten  or 
twelve  congregations  governed  by  a  classical  presbytery  repre- 
senting them  all. 

2.  From  tlie  sufficiency  of  that  remedy  that  Christ  here  pre- 
scribes  for  those  emergent  exigencies  under  which  the  Church 
may  lie;  since,  therefore,  offences  may  as  well  arise  between  two 
persons  in  the  same  congregation,  Christ  hath  appointed  that  par- 
ticular congregations,  as  well  as  members,  shall  have  liberty  to 
complain  and  appeal  to  a  more  general  judgment  for  redress :  the 
salve  here  prescribed  by  Christ  is  equal  to  the  sore ;  if  the  sore  of 
scandal  may  overspread  whole  churches,  as  well  as  particular  per- 
sons, then  certainly  the  salve  of  appeals  and  subordination  is  here 
also  appointed.  If  a  man  be  scandalrzed  by  the  neighbor-church, 
to  whom  shall  he  complain  ?  Tlie  church  offending  must  not  be 
both  judge  and  party. 

3.  From  that  ecclesiastical  communion  that  is  between  churches 
and  churches  in  one  and  the  same  province  or  nation,  whereby 
churches  are  joined  and  united  together  in  doctrine  and  disci- 
pline  into  one  body,  as  well  as  divers  particular  persons  in  a 
particular  congregation;  since,  therefore,  scandals  may  be  com- 
mitted among  them  that  are  in  that  holy  communion  one  with 
another,  most  unworthy  of  and  destructive  to  that  sacred  league, 
certainly  tijose  scandals  should  be  redressed  by  a  superior  judica- 
tory, as  well  as  oflences  between  brother  and  brother. 

4.  He  that  careth  for  a  part  of  a  church  must  much  more 
care  for  the  whole  ;  he  whose  love  extends  itself  to  regard  the  con- 
version of  one,  is  certainly  very  careful  of  the  spiritual  welfare  of 
many,  the  edification  of  a  whole  church  ;  the  influence  ofChrist's 
love  being  poured  upon  the  whole  body,  bride  and  spouse,  by  or- 
der of  nature,  before  it  redound  to  the  benefit  of  a  finger  or  toe, 
viz.  some  one  single  person  or  other.  Nor  are  the  ex-ceptions 
against  this  institution  of  gradual  appeals  of  any  moment. 

The  grand  one,  and  that  makes  directly  against  our  position 
is,  that  our  Saviour  would  have  the  controversy  between  brother 
and  brother  to  be  terminated  in  a  peculiar  church,  and  that  its 
judgment  should  be  ultimately  requested,  he  sailh,  Tell  the  churchy 


I 
i 


OF  CHURCH  GOVEliNMLNT.  215 

not  churches.  The  subordination  here  appointed  by  Christ  is  of 
fewer  to  more,  but  still  within  the  same  church,  not  without  it.  To 
which  we  answer,  our  Saviour  means  not  by  church  only  one 
single  particular  congregation,  but  also  several,  combined  in  their 
officers,  as  appears  by  these  following  reasons. 

1.  A  particular  church  in  sundry  cases  cannot  decide  the  dif- 
ference, or  heal  the  distemper  our  Saviour  prescribes  against ;  as 
when  a  particular  church  is  divided  into  two  parts,  both  in  op- 
position one  to  the  other;  or  when  one  church  is  at  variance  with 
another ;  if  Christ  here  limits  only  to  a  particular  church,  how 
shall  such  distempers  be  remedied  ? 

2.  When  Christ  bids  tell  the  church,  he  speaks  in  allusion  to  the 
Jewish  Church,  which  was  represented  not  only  by  parts  in  the 
single  synagogue  or  congregation,  but  wholly  in  their  sanhedrin, 
consisting  of  select  persons,  appointed  by  God,  for  deciding  con- 
troversies incident  to  their  particular  congregations,  and  their 
members.  So  that  we  may  thus  reason  :  the  subordination  here 
established  by  Christ  is  so  far  to  be  extended  in  the  Christian 
Church,  as  in  the  Church  of  the  .Tews,  for  Christ  alludcth  to  the 
Jewish  practice;  but  in  the  Jewish  Church  there  was  a  subordina- 
tion of  fewer  to  more,  not  only  within  the  same  synagogue  or  con- 
gregation, but  within  the  whole  nation,  for  all  synagogues  were 
under  the  great  council  at  Jerusalem.  Now  that  Christ  gives 
here  the  same  rule  that  was  of  old  given  to  the  Jews  for  church 
government,  is  clear,  1.  From  the  censure  of  the  obstinate,  who 
was  to  be  reputed  a  heathen  and  a  publican  ;  wherein  is  a  manifest 
allusion  to  the  present  estate  of  the  Church  of  the  Jews  ;  and, 
2.  From  the  familiarity  and  plainness  of  Christ's  speech,  Tell  Ihe 
church,  which  church  could  not  have  been  understood  by  the  dis- 
ciples had  not  Christ  spoken  of  the  Jewish  judicatory  ;  besides 
which  they  knew  none  for  such  offences  asChristspake  of  to  tiiem, 
there  being  no  particular  church  which  had  given  its  name  to 
Christ :  as  also,  3.  From  his  citing  the  words  of  that  text,  Deut. 
xix.  15,  where  the  witnesses  and  offenders  were,  by  w^ay  of  fur- 
ther appeal,  to  stand  before  the  I^ord,  before  the  priests  for  judg- 
ment, ver.  17. 

3.  It  is  plain  that  our  Saviour  intended  a  liberty  of  going  be- 
yond a  particular  congregation  for  determining  cases  of  contro- 
versy,  from  the  reason  of  that  subordination  which  Christ  enjoins, 

I  of  one  to  two  or  three,  and  of  them  to  the  church.  The  reason  of 
that  gradual  progress  there  set  down,  was  because  in  the  increase 
of  numbers  and  greatness  of  assemblies,  more  wisdom,  judgment, 
and  gravity  is  supposed  to  be,  than  in  the  admonitions  of  a  few  and 

I  smaller  number ;  now,  then,  this  power  of  right  admonition  in- 
creaseth  with  the  number  of  admonishers,  as  well  without  as  with- 


216  THE  DIVINE  IIIGHT 

in  the  same  congregation  ;  if  ten  go  beyond  two  in  wisdom  and 
gravity,  forty  will  go  beyond  ten,  and  be  more  likely  to  win  upon 
the  ofiender,  and  regain  him. 

Argum.  IV.  A  fourth  argument  is  taken  from  the  pattern  of  the 
apostolical  churches,  Acts  xv. 

Tlic  church  of  Antioch  (though  presbyterial,  as  was  proved 
Chapter  XIII.,  Position  II.)  was  subordinate  to  the  synod  at  Jeru- 
salem ;  therefore  a  particular  church  is  subordinate  to  higher  as- 
semblies, &c. 

If  a  synodal  decree  did  bind  them  in  those  times,  then  may  it 
bind  particular  churches  now,  and  these  ought  even  still  to  be 
subject  to  synods. 

The  consequence  is  undeniable,  unless  we  hold  that  what  the 
synod  there  imposed  was  unjust,  or  that  we  have  now  less  need  of 
those  remedies  than  they  had  ;  nay,  since  the  apostles  (who  were 
assisted  with  an  extraordinary  spirit  of  inspiration)  would  never- 
theless in  a  doubtful  business  have  synodal  conventions  for  deter- 
mining of  controversies,  much  more  ought  we  to  do  so  whose  gifts 
are  far  inferior  to  theirs  ;  and  unless  it  had  been  in  their  deter- 
mination to  leave  us  their  example  of  a  synodal  way  of  church 
government  for  our  pattern,  they  had  not  wanted  the  meeting 
together  of  so  many  with  them  for  decision  of  the  doubt,  whose 
doctrine  was  infallible,  and  of  itself,  without  an  assembly,  to  be 
believed. 

The  exceptions  against  this  pattern  of  church  polity  are  of  no 
validity,  e.  g. 

1.  This  was  no  synod.  First,  that  it  was  no  synod  appears,  in  i 
that  we  read  of  no  word  of  a  synod.  Secondly,  no  commissioners 
from  Syria  and  Cilicia,  which  churches  should  have  sent  their 
delegates,  had  they  been  a  synod,  and  had  iheir  decrees  been  to 
have  bound  in  a  synodal  way.  Thirdly,  all  the  believers  had 
voices  here. 

2.  If  it  were  a  synod,  yet  it  is  no  pattern  for  us,  in  regard  it 
was  consisting  of  members  guided  by  an  infallible  and  apostolical 
spirit. 

We  answer,  1.  Here  is  the  thing  synod,  though  not  the  word, 
which  is  a  meeting  consisting  of  the  deputies  of  many  single 
churches. 

2.  That  Jerusalem  and  Antioch  had  their  commissioners  there, 
is  evident;  and  by  consequence  many  single  churches  had  their 
commissioners,  for  there  were  many  single  congregations  at  Jeru- 
salem  and  Antioch,  as  hath  been  proved,  Chapter  XIII.,  Position 
II.  ;  that  these  met  together,  the  word  used,  verse  6,  ilicy  came  to- 
getJier,  evidenceth,  and  verse  25.  For  the  churches  of  Syria  and 
Cilicia  not  sending  their  commissioners,  it  follows  not  that  be- 


OF  CHURCH  GOVERXMENT 
i  ,  217 

and  the  decrees  bound  them  whfch  ,h  I  T,  ^'  ''''"  "'  °"«='-^' 
Scripture;  for  the  words ^v'.^^.M  '^Z?"^'^  ""'  ''<'  ^^  '''"■'»='l 
ting  the  m'atter  to  dis^u.^t  on  arJi^rht  "  "f'  '"^  "'^'^  ^""""i'- 
synodal  decrees,  which  inasmucTa,  thevr'TV  "'"^''"^  ^^ 

'  .h{.,i:jixfi:rLi  :t:  T'l'-^oin-i.^ ''- ™^^^^ 

I    i^efTdr:i^r:-ir,ra^:,X"  '^--/p^^^-ar  he. 

:  -f? -:i:::ur:^r;i^-s^^^^^^  ^^  -f 
I  rr  s:tdeT:fd  ::r^rer{dt'^r  ?F-'^'^'^ 

;  terwas  in  debate:  yet  we  shall  nntr  ^*"^"''  *''"«  "'«  "i""- 
Ihe  liberty  of  theicott  em  andaDo  oh!?-^  "''".'?  ""'"  '"^'"''^'•^ 
ine  all  determination  by  he  rulf  of  God™,' w"VT''°'" '°^-^«™- 
ing  and  forming  these  decrees  is  here  evin      ?     '\^"t  "'^  °'-''^i"- 

,  .^s  a„„  elders:  when  as  th:;  are^Tal^dT^l'-.^ "  t:^. 

'cany  It^siSf^thetS-TuTthTt''  '"''  'T'^'  ^--°^'-- 
and  elders,  Acts  xv.  6^  Tl  at  ,L  "  Js Zr'' °"'^  '^  ^P°^"«^ 
all,  is  granted;  because  it  was  sent  bf  '"  "'*'  "^""^  "'^ 

byth'ariu^h;;;?;^' uT'-Ho?cr]xr^^ '-  '"r-™"^' 

on,  and  command  decrees  unTo  b»  w  ,  '  ?r''  "  *'"■*"  "P- 
and  other  churches,  X  accordl.  ,n  '  °?^r  ^"^  C"'«''' 
were  not  only  absen  in  thetr  com  J  °"  >«""■«"  ^  opinion, 
their  power?  commissioners,  but  independent  in 

oriwCsT£%!:;:l  tl?™'^  ™^^."°'  P-'™d  '°  'he 

P^-s:i^;t=&-S;;fj^:-^ 

p.^td-St^r^'{-^=^!^/r:^-;^ay 


19 


*  Junius,  Beza,  Calvin,  and  Piscat 


or. 


218  THE  DIVINE  RIGHT  OF  CHURCH  GOVERNMENT. 

used  in  dictating  of  Scripluro,  and  publishin.2j  divine  truths  ;  tlieir 
decrees  were  brought  forth  by  much  disputation,  human  disqui- 
sition, but  divine  oracles  are  published  without  iiuman  reason- 
in^^s,  from  the  immediate  inditing  of  the  Spirit,  2  Pet.  i.  2. 

"2.  Besides  the  apostles,  there  were  here  commissioned  elders 
and  other  brethren,  men  of  ordinary  rank,  not  divinely  and  infal- 
libly inspired.  The  apostles  in  the  penning  of  Scripture  consult 
not  with  elders  and  brethren,  (as  ouropposites  here  say  they  did  :) 
our  brethren  make  mandates  of  ordinary  believers  divine  and 
canonical  Scripture. 

3.  Divine  writ  is  published  only  in  the  name  of  the  Lord  ;  but 
these  in  the  name  of  nmn  also,  "  It  seemed  good  to  the  Holy 
Ghost  and  to  us,"  Acts  xv.  28. 

4.  Canonical  and  apostolical  writing  of  new  Scripture  shall 
not  continue  till  Christ's  coming,  because  the  canon  is  complete, 
Rev.  xxii.  18,  19,  &lc.  ;  but  thus  to  decree  through  the  assistance 
of  the -Holy  Ghost,  who  rcmaineth  with  the  Church  to  the  end, 
and  to  be  directed  by  Scripture,  shall  still  continue.  Therefore 
this  decreeing  is  not  as  the  inditing  of  the  Holy  Scripture.  The 
minor  is  clear  both  from  Christ's  promise,  "  Where  two  or  three 
are  met  together,"  Matt.  xvii.  18-20  ;  Matt.  viii.  20  ;  as  also  by 
the  Spirit's  inspiring  those  councils  of  Nice  of  old,  and  Dort  of 
late  :  Therefore  the  apostles  here  laid  aside  their  apostolical  ex- 
traordinary  power,  descending  to  the  places  of  ordinary  pastors, 
to  give  them  examples  in  future  ages. 

To  conclude,  it  is  plain,  that  all  the  essentials  in  this  a.ssembly 
were  synodal,  as  whether  we  consider:  1.  The  occasion  of  the 
meotina,  a  controversy ;  2.  The  deputation  of  commissioners 
from  particular  churches,  for  the  deciding  of  that  controversy  ; 
or  3.  The  convention  of  those  tiiat  were  deputed  ;  or  4-  The  dis- 
cussion  of  the  question,  they  being  so  convened  ;  or  5.  The  deter- 
mination of  the  question  so  discussed  ;  or  6.  The  imposition  of 
the  thing  so  determined  ;  or  7.  The  subjection  to  the  thing  so 
imposed. 

1  Tim.  i.  IT: 

To  THE  IMMORTAL  GoD  AI.ONE  BE  GLORY  FOR 
EVER  AND  EVER. 


APPENDIX 


NO.  r.* 

Of  the  Scriptural  Qualificatimu  and  Duties  of  Chureh  Members. 
^^^.y.  Only  regenerated    and   converted   persons    such  as  arP 

im,  and  received  him  upon  h,s  own  terms  :t  such  only  as  are 
reconcled  unto  and  are  in  favor  with  God  ;«;  a  o  juUfiedbv 
ft...h,  sanctified  by  the  Spirit,  and  set  apart  for  hoHnesi  amj  unto 
a  iving  to  God  and  no  more  un(o  thetnselves:  such  as  a  e  the 
beloved  of  God  called  eftectually  to  be  saints,  and  have  rea  v 
and  smeerely  taken  upon  them  the  yoke  of  Christ  Jesus  I  sav 
such  persons,  and  only  such,  dolh  Jesus  Christ  accoun   w^r,   v  of 

those  tha   aie  such,  and  by  reason  of  their  darkness  and  fallible 

'ten     '7  ™'^  ""^-  '^°  "''""  ""'^'•^  '"'°  "'«  Church   and 
unto  her  privileges,  yet  in  truth  these  have  no  right  unto  them 
and  ought  not  to  be  there;  for  these  spiritual  holy  Hi„"s  arc  fo' 
and  on,y  for,  spiritual  and  holy  person's.    Chris,  p^repa  ?    men  by 
h.3  g  ace   word,  and  Spirit  to  make  them  fit  materials,  and  then 
he  calls  them  to  .|om  together  and  become  a  .spiritual  house   for 
l.^s  delight,  service    and  glory.||     An,I   therefore   holy  persons 
an    such  only,  ought  to  be  full  members  of  ihe  Churchof'^Ch?rs 
1  his  will  appear  by  these  following  particulars  : 

of  others'!"'"  ".?'  °'"'™  ,''"=''"■*'  '"-^  <letes(alion  and  abhorrence 
ot  othe  s  being  there,  and  manifests  his  indignation  again.st  them. 

din,^  „lr   ™?  'J;«'<==''™..'°'l"'  marriage  supper  without  tiie  wed- 
cimg.garment.  Matt,  xxii.   11-13;  and  the  five  fooli.sh  virgins, 

pritlldiwt'"""  "'"'"  ''"""'"  "  o-'i-tcd  f,o,„  Ford-.  Gospel  Cluii^ 
t  Jolu,  xvi.  8,  9  ;  2  c„r.  v.  5;  Eph.  ii.  I,  .",. 
tUl.  n.  C;lC<,r.  vi  13,yu.  9  Col.  i.  la.  II  1  Pet.  ii.  5. 


220 


APPENDIX. 


chap.  XXV.  ;  and  the  dreadful  end  of  the  tares,  chap.  xiii.  38-44, 
which  were  llie  hypocrites,  ll)at  hy  the  devil's  instigation  had 
crept  into  the  Church.  It  is  true  that  such  were,  and  will  be,  in 
the  best  of  churches,  although  their  guides  may  do  all  they  can 
to  prevent  it,  because  ihey  cannot  make  an  infallible  judgment 
of  persons'  states  ;  yet  it  is  as  certain  tiiese  are  usurpers  and  ought 
not  to  be  there.  For,  although  they  are  in  God's  providence 
permitted  to  creep  in,  yet  we  may  he  sure  they  are  not  there  with 
his  approbation  : — thry  are  not  all  Israel  tiuit  are  of  Israel  ;  for, 
saith  (jlod  to  all  uncircumcised,  VViiat  have  you  to  do  to  take  my 
covenant  into  your  niouth,  seeing  you  hate  instruction  and  cast 
my  words  behind  your  back,  (as  all  hypocrites  do,)  Ps.  1.  IG,  17. 
And  Christ  says,  that  such  as  will  not  have  him  to  reign  over  him 
(and  to  be  sure  hypocrites  will  not)  shall  be  destroyed,  Luke  xix. 
27.  Now,  as  hypocrites  are  most  loathsome  and  abominable  per- 
sons in  the  sight  of  God,  as  may  be  seen  at  large  in  Matt,  xxiii. 
13-85,  they  liave  no  right  unto  the  spiritual  privileges  of  the 
Church  of  Christ,  because,*in  the  sight  of  God,  the  gospel  Church 
should  consist  only  of  new  creatures  and  real  members  of  Jesus 
Christ. 

II.  That  all  church  members  ought  to  be  sincere-hearted  be- 
lievers appears  by  the  high  titles  which  the  Lord  Jesus  gives  un- 
to them  in  Scripture:  they  are  described  to  be  like  the  king's 
daughter,  all  glorious  within.  They  are  called  saints,  holy  breth- 
ren,  and  beloved,  elect,  dear  children  of  God,  the  spouse  of  Christ, 
a  holy  temple  of  God,  lively  stones,  built  up  a  spiritual  house,  a 
holy  priesthood,  and  the  Lord's  sealed  ones.  Now  such  honorable 
titles  belong  not  unto  mere  formal  professors,  but  only  unto  the 
real  members  of  Christ :  not  unto  those  that  have  a  name  only  ; 
but  to  such  as  are  so  indeed  and  in  truth. 

III.  A  third  reason  is  taken  from  the  ends  of  God  in  instituting 
and  appointing  churches.  They  are  said  to  be  built  by  the  Spirit 
for  God,  i.  e.  for  God  to  dwell  and  walk  in  them,  to  repose  him- 
self  in  them,  as  in  his  holy  garden,  hou.se,  and  temple.  They  are 
designed  for  promoting  his  glory  in  the  world,  to  distinguish  his 
people  from  others  ;  that  they  should  be  to  the  praise  of  his  glo- 
rious gratje,  and  be  the  living  witnesses  to  his  name,  truths,  and 
ways  ;  that  they  should  bo  the  habitations  of  beauty  and  glory, 
of  fame  and  renown  in  the  world,  and  be  the  light  thereof;  and 
that  with  one  heart  and  mouth  they  should  glorify  God.  Believers 
are  united  into  a  church  capacity  for  tiieir  sj)iritual  profit  and  ad- 
vantage, that  (jiod  may  there  give  them  his  love,  and  communi- 
cate  his  grace,  truths,  and  coun.sels  to  them,  as  to  his  avowed 
hou.sehold  and  family  :  Christ  walks  there,  and  God  the  Father 
dwells  there,  and  the  Holy  Spirit  speaks  to  liicm  in  a  special  and 


APPENDIX.  221 

frequent  manner  to  distribute  liberally  of  their  love  and  fulness. 
They  are  formed  and  set  up  by  Jesus  Christ  to  be  the  only  seats 
and  subjects  of  his  laws,  ordinances,  power,  and  autiiority,  that 
they  might  receive,  obey,  and  observe  his  laws,  declare  before 
the  world  their  owning  of  him  for  their  Lord,  by  their  open  and 
public  profession  of,  and  subjection  unto  him,  as  such  ;  and  that, 
by  their  regular  and  distinct  following  of  him  in  their  united 
church  state,  they  might  manifest  to  all  men,  that  they  are  his 
subjects  and  disciples,  that  they  have  chosen  him  for  their  Lord 
and  King,  and  his  law  for  the  rule  of  their  faith  and  obedience; 
that  they  are  not  their  own,  but  his ;  and  that  they  have  reposed 
themselves  in  him,  as  their  happiness  and  eternal  blessedness; 
that  they  are  called  out  of  the  world  and  set  apart  by  his  grace 
for  himself,  to  live  unto  him  ;  and  that  they  have  taken  upon 
themselves  his  holy  yoke,  and  the  observation  of  all  his  laws. 
God  has  united  believers  into  churches,  that  by  his  Spirit  and 
ministers  he  may  feed  and  nourish  them  there  as  his  flock,  water 
them  as  his  garden,  support  them  as  his  house,  and  order  and 
govern  them  as  his  family  and  household. 

IV.  The  Church  of  Christ  should  consist  of  new  creatures  and 
sincere-hearted  believers,  because  they  only  can  and  will  answer 
and  prosecute  the  foresaid,  and  such  like  holy  ends  of  God,  in 
and  by  his  Church.  They  are  fitted  and  framed,  moulded  and 
polished,  by  the  Holy  Ghost,  for  their  growing  up  into  a  holy 
temple  in  the  Lord  ;  and  so,  by  the  constant  and  promised  guid- 
ance  and  conduct  of  their  living  head  Jesus  Christ,  with  their 
spiritual  qualifications,  they  are  enabled  to  answer  and  perform 
the  great  ends  of  God,  in  erecting  and  building  them  up  in  a 
church  state.  But  unregenerate  persons  cannot  do  this,  because 
they  are  strangers  in  heart  to  Jesus  Christ,  and  to  the  power  of 
godliness;  nor  would  they  if  they  could,  because  they  have  not 
the  saving  knowledge  of  Christ  in  them,  but  are  full  of  obstinacy 
against  God. 

V.  Because  all  the  laws,  ordinances,  and  works  of  church 
members  are  holy,  spiritual,  and  heavenly.  They  are  such  as 
the  natural  man  understands  not,  and  cannot  discern  what  they 
are,  because  they  are  spiritual  and  holy  ;  and  therefore  they  that 
are  not  taught  of  God  savingly  to  form  a  proper  judgment  of 
them,  do  think  and  judge  of  them  carnally  and  vainly.  But  be- 
lievers have  them  written  in  their  hearts  beforehand.  Yet  they 
have  them  not  without  book,  I  mean  they  have  the  same  laws  of 
Christ  written  in  the  books  of  their  hearts  which  they  lind  in  the 
Bible,  by  which  they  are  in  some  measure  enabled  to  understand, 
receive,  love,  and  rightly  to  obey,  the  laws  and  ordinances  of 
Christ  without.     Their  laws   are   holv  and  spiritual,   and  their 

19* 


222  AITEMJIX. 

works  in  a  church  slate  arc  so  likewise.  They  have  a  holy  God, 
wiio  is  a  Spirit,  to  serve  and  worship  ;  a  spiritual  Mead  to  believe 
in  and  obey;  holy  and  spiritual  work  to  do;  and  therefore  they 
need  to  be  holy  and  spiritual  persons,  not  only  externally  in  pro- 
fcssion,  but  also  internally,  in  truth.  Alnjost  all  the  laws  and 
ordinances  of  Christ  arc  connrniUcd  unto  them,  and  God  expects 
his  principal  and  choicest  worship  from  his  Church  ;  and  these 
are  all  above  and  beyond  the  reach  of  carnal  minds, 

YI.  Tlie  Church  ouj/ht  to  be  composed  of  believers  and  rep^en- 
crated  persons,  because  they  are  called  to  continue  and  stand  fast 
in  all  storms  and  tempests  ;  and  to  hold  out  unto  tlie  end,  as  beinj; 
built  upon  the  rock  Jesus  Christ.  For  whatever  church  is  built 
Uj)on  the  sand,  and  not  upon  the  Lord  Jesus,  and  by  the  authority 
of  his  word  and  Spirit,  will  not  stand  lon«^,  because  it  wants  a 
foundation  to  bear  up  its  weight.  They  must  all  be  built  upon  the 
rock  and  chief  corner-stone,  the  sure  foundation  that  God  hath  laid. 
The  Lord  Jesus  tells  us,  Matt.  xvi.  18,  that  upon  this  rock  (i.  e. 
himself  and  the  truths  that  Peter  had  confessed)  will  I  build  my 
Church,  and  the  gates  of  hell  shall  not  prevail  aj^ainst  it.  But  it 
is  certain  that  Jiypocritcs  are  not  built  upon  Christ  by  faith,  but 
fix  their  vain  hopes  on  a  sandy  foundation.  Therefore,  if  their 
persons  arc  not  built  upon  Christ,  their  church  state  cannot;  but 
upon  the  sand.  Hence  then  it  follows  that  only  true  believers 
are  built  on  Christ,  and  so  they  are  the  only  persons  that  Christ 
wishes  to  have  built  up  into  holy  lem|)les  ;  because  the  churches 
that  Christ  builds  sh^ll  be  built  upon  himself,  that  they  may  stand 
impregnable  against  all  opposition  :  and  therefore  they  should 
only  be  composed  of  such  as  are  united  to  him  by  faith,  and  have 
chosen  him  for  their  only  rock  and  foundation,  and  not  of  such  as 
do  secretly  reject  him. 

Quest.  What  qualifications  should  believers  find  in  themselves 
for  their  own  satisfaction,  before  they  enter  into  full  communion 
with  the  visible  Cimrch  of  Christ? 

Ans.  They  should  be  able  to  answer  the  followit)g  cjucstions 
in  the  affirmative. 

L  Can  you  say  indeed  that  you  do  seriously  and  heartily  de- 
sire  to  see,  and  to  be  more  deeply  and  powerfully  convinced  of 
your  own  vileness  and  sinfulness,  of  your  own  weakness  and 
wretchedness,  and  of  your  wants  and  unworlhiness  ?  and  that,  in 
order  to  your  deep  and  spiritual  humiliation  and  self-debasing, 
that  you  may  be  more  vile  in  your  own  eyes,  and  Jesus  Christ 
and  free  grace  more  precious  and  excellent,  more  high  and  hon- 
orable, and  more  sweet  and  desirable,  that  your  hearts  may  be 
melted  into  godly  sorrow,  and  that  you  may  be  moved  thereby  to 
abhor  yourselves,  and  to  rejient  in  dust  and  ashes?  Job  xlii.  H,  6. 


APPENDIX.  223 

II.  Can  you  say  that  you  do  seriously  and  heartily  desire  and 
endeavor  to  believe  in  Christ,  and  to  receive  and  accept  of  him  in 
the  gaspel  way,  such  as  you  find  in  Mark  viii.  34  ;  Luke  xiv. 
26-28,  and  elsewhere  ?  Do  you  thus  desire  and  choose  to  have 
him  with  his  yoke  and  cross?  Matt.  xi.  28,  29.  And  do  you  so 
deny  yourselves,  and  your  sinful  self,  righteous  self,  worldly  self, 
supposed  able,  powerful  self,  and  every  other  carnal  and  spiritual 
self,  that  Christ  only  may  be  exalted,  that  you  may  be  nothing 
in  your  justification  and  salvation,  but  that  Jesus  Christ  and  free 
^n-ace  may  be  all,  and  in  all  things  ?  Col.  iii.  11  ;  Phil.  iii.  7,  8. 
Do  you  desire,  choose,  and  endeavor  to  have  Christ  on  the  hardest 
terms;  and  do  you  desire,  that  all  may  go  for  Christ's  person, 
blood,  and  righteousness,  his  grace,  love,  life,  and  Spirit,  for  the 
pardon  of  your  sins,  and  the  justification  of  your  persons,  that 
you  may  be  found  in  him,  not  having  your  own  righteousness, 
but  the  righteousness  of  Christ  by  faith?  Phil.  iii.  9.  And  do 
you  go  and  present  yourselves  as  destitute  condemned  sinners  to 
him,  and  to  God  the  Father  in  and  by  him,  that  you  may  bo 
clothed  with  the  righteousness  of  Christ,  and  that  God  may  par- 
don, justify,  and  accept  you,  for  his  sake  only  ? 

III.  Do  you  seriously  and  heartily  desire  and  choose  to  have 
Christ  Jesus  for  your  Lord  and  Ruler  too,  Col.  ii.  6  ;  that  he 
may  rule  in  you,  and  over  you,  and  that  your  lusts  and  your- 
selves, your  interests,  and  your  all,  may  be  subject  unto  him,  and 
be  wholly  at  his  command  and  disposal  continually  ?  Is  Christ 
the  Lord  as  acceptable  to  you  as  Christ  Jesus  the  Sai'iour  ?  and 
are  you  willing  to  obey  him,  and  to  be  subject  to  his  authority 
and  dominion,  as  well  as  to  be  saved  by  him  ?  Would  you  have 
him  to  destroy  your  lusts,  to  make  an  end  of  sin,  and  to  bring  all 
under  his  obedience  ? 

IV.  Do  you  seriously  and  heartily  desire  and  endeavor  never 
to  sin  more  ;  but  to  walk  with  God  unto  all  well-pleasing  con- 
tinually ?  Col.  i.  10.  And  do  you  pray  earnestly  that  God  would 
work  in  you  that  which  is  well-pleasing  in  his  sight,  Ileb.  xiii. 
21,  that  you  may  in  all  your  ways  honor  and  glorify  him,  as  the 
end  of  your  living  in  this  world  ?  2  Cor.  v.  15.  Would  you  in- 
deed live  to  the  praise  of  his  glorious  grace,  be  an  ornament  unto 
his  name  and  gospel,  and  be  fruitful  in  every  good  word  and 
work?  Are  these  things  the  scope,  aim,  and  intent  of  your  hearts 
and  souls  (in  some  good  measure  and  degree)  daily,  in  duties  and 
ordinances,  and  at  other  times  ? 

V.  Do  you  seriously  and  heartily  choose  and  desire  communion 
with  Christ,  and  in  truth  endeavor  to  obtain  and  keep  it?  Do 
you  so  seek  for  it  in  the  way  of  gospel  obedience,  and  in  observing 
your  duty  in  keeping  Christ's  commandments  ?  And  do  you  pre- 


224 


APPENDIX. 


for  it  to  all  earthly,  carnal  things  ?  Do  your  hoarts  breathe  and 
pant  after  it,  and  are  you  willing  to  deny  self,  and  all  self-inte- 
rests to  get  it?  Are  you  glad  wlien  you  find  it,  and  sad  when 
by  your  own  carelessness  you  lose  it?  Doth  it  when  obtained 
quicken  your  love  to  and  zeal  for  Christ  ?  Doth  it  warm  your 
hearts,  and  cause  them  for  a  time  to  run  your  race  in  gospel  obe- 
dience cheerfully  ?  Doth  it  lead  you  unto,  and  cause  your  hearts 
to  centre  in  Christ?  and  doth  it  oblige  and  bind  them  faster  unto 
hitn  and  stir  you  up  to  thaniduhiess  ? 

VI.  Do  you  sincerely  and  heartily  desire,  seriously  choose, 
and  earnestly  endeavor,  to  be  filh-d  with  gospel  sincerity  towards 
God  and  inan,  and  would  you  rather  be  true-hearted  towards  God 
than  seem  to  bo  so  towards  man  ?  Would  you  much  rather  have 
the  praise  of  God,  and  be  approved  of  by  him,  than  the  praise  of 
men,  and  be  extolled  by  them  ?  Is  it  the  great  thing  you  aim 
at,  in  your  [)rofession  and  practice,  to  attain  sincerity  and  upright- 
ness in  heart  ?  Is  all  hypocrisy  hateful  and  abominable  unto  you  ? 
Are  you  afraid  of  it,  and  do  you  watch  and  strive  against  it,  as 
against  an  enemy  to  (Jod  andyourown  souls,  and  are  you  grieved 
indcf'd  when  you  find  it  in  you  ? 

VII.  Do  you  desire  and  choose  Jesus  Christ  for  the  great  ob- 
ject of  your  love,  delight,  and  joy  ?  and  do  you  find  him  to  be  so 
in  some  measure  ?  Do  you  desire  and  endeavor  to  make  him  the 
object  of  your  warmest  alTections,  and  to  love  him  sincerely, 
heartily,  s|)iritnally,  fervently,  and  constantly  ;  and  do  you  ex- 
press your  love  to  him  by  keeping  his  comnjandments  ?  Are  you 
grieved  in  spirit,  because  you  can  love  him  no  more  ?  and  do  you 
earnestly  pray  unto  him  to  shed  abroad  his  love  into  your  hearts 
by  the  Holy  (iJKJst,  that  you  may  love  him  as  ye  ought?  Rom. 
V.  5.  Doth  his  love  and  lovelitiess  attract  your  hearts  to  him, 
and  cause  you  to  yield  the  obedience  of  faith  to  his  holy  laws? 

Vlil.  Is  it  the  desire,  choice,  and  endeavor  of  your  souls  to 
have  all  sins  purged  out  of  tiiem,  and  to  have  them  filled  with 
Christ's  grace,  truth,  and  holiness;  and  do  you  hate  your  sin, 
watch  and  fight  against  it,  and  endeavor  to  keep  it  under?  Do 
you  indeed  aim  at,  desire,  labor,  and  strive,  to  be  holy  in  heart 
and  life,  and  conformable  unto  Jesus  Christ  in  all  things  possible  ? 
Arc  your  lusts  your  heaviest  burdens  and  your  greatest  afflic- 
tions, and  do  you  intend  and  endeavor  their  utter  ruin  and  de- 
struction ?  Will  no  degree  of  grace  satisfy  you  until  you  be 
perfect  to  the  utmost  as  Christ  is  ?  Are  you  so  nmch  concerned 
for  Christ's  honor,  and  your  soul's  iioliness  and  happiness,  that 
you  dare  not  knowingly  sin  against  them  for  a  world  ;  or  do,  in 
word  or  deed,  by  omission  or  commission,  that  which  may  dis- 
honor, grieve,  or  wound  them  ?     Are  these  things  so  indeed  ? 


APPENDIX.  225 

IX.  Have  you  a  measure  of  spiritual  knowledge  and  discern- 
ing  of  spiritual  things'?  Do  you  understand  the  nature  and  con- 
cerns  of  the  house  of  God,  and  the  work  and  duties,  the  privi- 
leges  and  enjoyments  thereof,  and  what  you  have  to  do  there  ; 
together  with  the  ends  of  God  in  instituting  and  erecting  orospel 
churches  f 

X.  Do  you  intend  and  resolve,  in  the  light,  life,  and  power  of 
Christ,  to  seek  for,  and  endeavor  un feigned ly  to  obtain,  and  pros- 
ecute the  ends  of  church  fellowship,  when  you  shall  be  accepted 
among  them  ?  and  do  you  desire  and  aim  at  the  holy  ends  ap- 
pointed by  God  in  desiring  communion  with  them?  as,  1.  To 
enjoy  God  and  communion  with  him  in  all  his  ordinances.  2.  To 
worship  God  there  in  spirit  and  truth,  and  to  give  him  your  ho- 
mage and  service  in  his  house.  3.  To  show  your  subjection  and 
obedience  to  him,  and  to  make  a  public  and  open  profession  of 
him,  and  of  his  truths  before  men.  4.  To  receive  of  his  grace, 
to  enrich  your  souls  with  his  fulness,  and  to  be  sealed  by  his 
Spirit  unto  the  day  of  your  redemption.  5.  That  you  may  walk 
orderly  and  beautifully,  and  shine  as  lights  in  the  Church,  and 
in  the  world,  before  saints  and  sinners.  6.  That  you  may  be 
established  in  the  truth,  live  under  the  watch  and  care  of  Christ's 
ministers,  and  of  fellow-members  ;  that  by  their  inspection  and 
faithful  dealings  with  you  you  may  be  kept,  or  brought  back  from 
sin  to  God,  by  their  wise  reproofs  and  holy  instructions.  7.  That 
you  may  yield  up  yourselves  in  holy  obedience  to  Christ,  and  do 
all  things  whatsoever  he  commands  you,  that  you  may  have  the 
right  use  and  enjoyment  of  all  your  purchased  privileges,  and 
be  secured  against  the  gates  of  hell.  Are  these  and  such  like 
ends  in  your  hearts  and  minds,  in  your  walk  and  in  church  fel- 
lowship, and  can  you  find  the  forementioned  signs  of  grace  in 
you  in  some  suitable  measure,  though  not  so  clearly  and  fully  as 
you  would  wish?  Then  I  may  venture  to  assure  you,  that  you 
are  qualified  for  being  actual  members  of  the  Church  of  Christ, 
that  you  are  called  and  invited  into  his  house,  and  that  you  are 
indispensably  bound  to  answer  to  the  call  of  God,  and  to  enter 
into  his  holy  temple. 

I  say  that  church  privileges  are  yours,  the  doors  of  God's  house 
stand  open  for  you,  Christ  stands  at  the  door  and  waits  for  you, 
he  invites  you  to  come  in  and  to  sit  down  at  his  table,  and  you 
shall  be  most  freely  and  heartily  welcome  to  your  Lord,  and  to 
his  people. 

Quest.  What  are  those  qualifications,  which  the  rulers  of  a 
church,  for  their  own  satisfaction,  should  look  for,  and  find  in 
such  persons,  as  they  admit  into  full  communion  with  the  Church 
of  Christ? 


226  A1^PLM>L\. 

Ans.  It  is  certain  that  all  that  profess  the  name  of  Christ  and 
his  ways,  ought  not,  and  may  not  be  admitted  into  the  Lord's 
holy  temple,  hecause  many,  if  not  the  most  of  them,  are  very 
ignorant  of  Christ  and  his  ways,  and  notoriously  scandalous  in 
their  lives,  as  sad  and  woful  experience  shows.  If  church  rulers 
should  admit  known  hypocrites,  they  betray  their  trust,  and  defile 
Christ's  holy  temple,  by  taking  in  such  persons  as  they  know,  or 
ought  to  know,  he  would  not  have  there :  and  that  they  ought  to 
try  and  prove  persons,  that  they  may  know  their  fitness,  before 
they  admit  them  in,  is  clear  in  Acts  ix.  26,  27,  and  Ijecause 
Christ  haih  committed  the  keys  of  his  house  to  take  in  and  ex- 
clude according  to  his  will  and  appointment. 

As  to  satisfying  qualifications  in  persons  desiring  admission  Into 
the  church,  wiien  they  appear  to  \je  real  socmd-hearted  l>eliever«, 
according  to  the  judgment  of  charity,  by  the  rules  of  tfie  word, 
the  church  ought  to  receive  them  in  the  Lord. 

I.  If  they  can  satisfy  the  church,  by  giving  Scripture  evidence 
of  their  regeneration,  conversion,  repentance,  and  faith  in  Christ ; 
of  their  knowledge  of  Christ,  his  laws  and  ordinances;  of  their 
lost  and  perishing  state  by  reason  of  sin.  and  of  their  sincere  de- 
sires and  resolutions  to  become  the  Lord's,  and  to  walk  with  him 
unto  all  well-pleasing  in  all  his  ways. 

II.  If  they  are  sound  in  the  faith  of  the  gospel ;  I  mean  in  the 
chief  and  principal  doctrines  thereof,  although  they  may  l>e 
ignorant  of,  or  mistaken  in  matters  of  less  importance.  If  they 
have  some  distinct  knowledge  and  faith  concerning  these,  and 
other  such  truths  and  matters  contained  in  the  word  of  God  ; 
as  of  the  state  and  condition  in  which  man  was  at  first  created  ; 
how  he  lost  that  holy  and  blessed  estate,  an!  the  misery  into 
which  he  brought  himself  and  all  his  posterity  thereby.  Con- 
cerning themselves,  that  they  are  by  nature  children  of  wrath, 
dead  in  trespasses  and  sins,  and  condemned  to  eternal  death  ; 
that  they  are  enemies  to,  and  at  enmity  with,  God  ;  that  they 
have  neither  will  nor  power  by  nature  to  will  and  to  do  that 
which  they  ought,  and  which  is  well-pleasing  to  God  ;  that  they 
have  forsaken  God,  and  are  underthe  curse  of  the  law  ;  and 
that  they  are  the  children,  subjects,  and  servants  of  the  devil, 
the  world,  and  their  own  lusts ;  that  G^xi  left  not  all  men  in  this 
lost  state  and  condition,  but  provided  an  all-sufficient  remedy, 
namely,  Jesus  Christ,  and  that  by  an  everlasting  covenant,  en- 
tered into  with  him,  in  the  l>ehalf  of  men,  Ijcfore  the  foundation 
of  t!)e  world,  Tit.  i.  2  :  2  Tim.  i.  9  ;  Prov.  viii. :  and  that,  in 
pursuance  thereof,  he  elected  and  gave  some  to  Chri-st,  that  he 
might  save  them  out  of  his  mere  grace  and  love.  John  vi.  37, 40 : 
— That  God  the  Father  gave  and  sent  his  Son,  t!»e  second  person 


APPENDIX.  227 

of  the  Trinity,  to  mediate  peace  between  God  and  man,  and  to 
reconcile  them  to  God,  by  his  active  and  passive  obedience  ; — 
that  Jesus  Christ  gave  himself,  and  became  a  propitiation  for 
their  sins  ;— that  he  assumed  our  nature  into  a  personal  union 
with  himself,  whereby  there  are  two  natures  in  one  person,  by 
which  he  was  made  capable  of  his  mediatorship  ; — that  he,  being 
God  and  man  in  one  person,  took  upon  himself  our  guilt  and  pun- 
ishment, obeyed  the  whole  law  of  God,  that  men  had  broke,  and 
did  always  the  things  that  pleased  God; — that,  when  lie  had  fin- 
islied  his  active  obedience,  he  became  obedient  unto  the  death  of 
the  cross,  to  the  wrath  of  God,  and  to  the  curse  of  the  law,  Gal. 
iii.  13;  Phil.  ii.  8; — that  he  really  died  and  was  buried,  lay  in 
the  grave,  and  rose  again  the  third  day  ;  and  after  forty  days  be 
ascended  into  heaven,  and  sat  down  at  the  right  hand  of  God  ; 
and  that  he  will  come  again  to  judge  the  quick  and  the  dead  ; — 
that  he  is  king,  priest,  and  prophet ;  a  king  to  give  laws  unto 
men,  and  to  command  their  ol3edience  to  him,  to  rule  and  govern 
his  subjects,  and  to  reward  the  obedient,  and  to  punish  the  dis- 
obedient ; — that  all  power  in  heaven  and  earth  is  committed  unto 
him  ;  and  that  he  is  coequally  and  coeternally  God  with  the 
Father  and  Holy  Spirit ; — that  as  a  High  Priest  he  died  and 
made  atonement  for  the  sins  of  his  people,  and  sits  in  heaven  to 
make  intercession,  and  to  appear  in  the  presence  of  God  for  them, 
Heb.  vii.  25,  and  ix.  24  ; — that  there  are  three  persons  in  the 
Godhead,  yet  but  one  God  ; — that  the  Holy  Ghost  is  eternally 
God,  was  sent  into  the  world,  and  came  from  the  Father  and  Son, 
for  the  elect's  sake  ; — that  it  is  he  that  regenerates  persons,  works 
effectually  in  their  liearts,  applies  Jesus  Christ  and  all  his  benefits 
to  men,  and  savingly  convinces  his  elect  of  sin,  righteousness,  and 
judgment.  That  all  that  rightly  believe  in  Christ  shall  be  saved, 
but  those  that  believe  not  shall  be  damned  ;  and  that  all  that  believe 
in  him  must  be  careful  to  perform  good  works.  That  believers 
are  made  righteous,  through  the  righteousness  of  Jesus  Christ,  and 
that  they  have  none  of  their  own  to  commend  them  unto  God. 
That  God  hath  made  Jesus  Christ  unto  his  chosen,  wisdom,  right- 
eousness, sanctification,  and  redemption  ;  and  that  they  are  made 
the  righteousness  of  God  in  him.  That  God  imputed  their  sins 
to  Christ,  and  imputes  the  blood  and  righteousness  of  Christ  to 
them  ;  and  that  they  are  justified  thereby,  and  not  by  inherent 
holiness  and  righteousness.  That  God  loves,  pardons,  justifies, 
and  saves  men  freely,  without  any  respect  unto  their  good  works, 
as  any  cause  thereof;  but  that  all  the  moving  cause  (without 
himself)  is  Jesus  Christ  in  his  mediation.  That  the  ground  and 
reason  of  their  obedience,  in  performing  good  works,  is  the  re- 
vealed will  and  pleasure  of  Christ  commanding  them,  and  the 


228  APPENDIX. 

ends  of  them  are  to  express  their  thankfulness  to  God  for  his 
grace  and  love,  to  please  and  honor  him,  to  meet  with  God,  and 
to  enjoy  communion  with  him,  to  receive  of  his  grace  and  the 
good  of  many  promises  ;  to  shine  as  lights  in  the  world,  and  to 
be  useful  unto  men  ;  to  declare  whose  and  what  they  are,  and 
to  lay  up  a  reward  in  another  world;  to  keep  their  lusts  under, 
and  their  graces  in  use  and  exercise;  and  to  manifest  their  re- 
spect and  subjection  to  Jesus  Christ,  his  authority,  and  law. 
That  the  law,  for  the  matter  of  it,  as  in  the  hand  of  Christ,  is 
the  rule  of  all  obedience  ;  and  that  all  are  bound  to  yield  sub- 
jection to  it.  That  there  shall  be  a  resurrection  of  the  just  and 
unjust.  That  regeneration  is  absolutely  necessary  to  salvation, 
and  that  without  it  none  can  enter  into  the  kingdom  of  heaven. 
That  the  Scriptures  of  the  Old  and  New  Testaments  contain,  and 
exhibit  unto  men,  the  whole  revealed  will  of  God,  and  are  suffi- 
cient to  make  the  man  of  God  perfect,  thoroughly  furnished  unto 
every  good  work ;  and  that  whatsoever  they  are  to  believe  and 
do  is  contained  therein  ;  and  that  it  is  the  ground  of  their  faith, 
hope,  and  practice.  That  Jesus  Christ  hath  instituted  and  ap- 
pointed many  ordinances  of  worship,  for  bis  own  glory  and  his 
people's  good,  and  that  all  are  bound  to  observe  and  to  wait  on 
God  in  them.  That  all  persons  are  indispensably  bound  to  mind, 
and  carefully  to  observe  the  principal  manner  and  end  of  all 
their  duties,  and  to  see  that  they  be  right,  holy,  and  spiritual  in- 
deed, and  not  to  please  themselves  with  the  matter  of  them  alone. 
That  no  man  can  serve  God,  or  do  any  work  acceptable  unto 
him,  until  he  be  regenerated,  and  brought  into  a  state  of  grace. 

These  are  some  of  the  matters  of  faith  that  they  should  in  some 
measure  be  acquainted  with  and  believe,  that  are  admitted  into 
full  communion  with  the  Church  of  Christ.  And  these  and  other 
truths  must  not  be  known  and  believed  in  a  general,  notional, 
light,  and  speculative  manner;  hut  heartily,  powerfully,  and 
particularly:  not  for  others,  but  for  themselves  ;  otherwise  their 
faith  and  knowledge  will  no  way  profit  their  souls  to  salvation. 

III.  They  must  be  qualified  also  with  a  blameless  conversation. 
Their  conversation  must  be  as  becometh  the  gospel,  otherwise 
they  are  not  meet  for  communion  with  the  gospel  church.  Car- 
nal walking  will  not  suit  spiritual  temples:  for  they  will  greatly 
pollute  and  defile  them,  and  stain  and  obscure  their  beauty  and 
glory.  Therefore  they  must  not  be  brawlers  and  contentious 
persons,  covetous  and  worldly-minded,  vain  and  frothy.  They 
must  not  be  froward  and  peevish,  nor  defraud  others  of  their  right. 
Nor  must  they  neglect  the  worship  of  God  in  their  families,  nor 
be  careless  in  governing  and  educating  them  in  good  manners, 
and  in  the  things  of  God.     They  must  not  be  such  as  are  known 


APPENDIX.  229 

to  omit  the  duties  and  ordinances  of  religion  in  their  proper  sea- 
sons, or  to  have  vicious  families  through  their  neglect:  nor  to 
have  any  other  kind  of  conversation  hateful  to  God  and  to  his 
people.  And  therefore,  whatever  their  profession  be,  they  may 
not  be  admitted  into  the  Church  of  God,  until  they  have  repented 
of  these,  or  any  other  scandal  in  their  life  and  conduct. 

IV.  They  ought  to  be  such  as  have  chosen  the  Lord  Jesus 
Christ  for  their  king  and  head,  and  dedicated  and  devoted  them- 
selves to  him,  to  live  in  him  and  for  him  :  such  as  have  singled 
him  out,  and  set  him  apart,  (as  it  were,)  to  be  the  object  of  their 
love,  trust,  and  delight,  of  their  service  and  obedience.  They 
must  have  chosen  and  closed  with  him  upon  his  own  terms,  (i.  e. 
freely,)  renouncing  and  rejecting  all  their  own  righteousness, 
worthiness,  interest,  and  sufficiency,  and  choosing  and  appro- 
priating him  to  themselves,  for  their  righteousness,  worthiness, 
portion,  and  sufficiency,  under  a  sight  and  conviction  of  their  own 
emptiness  and  deformity  ;  and  with  a  heart-satisfied  persuasion 
of  the  loveliness  and  fulness  of  Christ. 

y.  All  this  must  be  done  seriously,  humbly,  and  heartily,  so 
far  as  men  can  judge.  If  persons  declare  their  knowledge  of  God 
and  failh  in  Christ  in  such  a  manner,  and  apparently  by  such  a 
spirit  as  evidences  some  sense  and  feeling  of  what  they  do  declare, 
church  rulers  may  be  much  helped  in  forming  a  right  judgment 
of  them,  that  they  are  fitted  by  God  for  church-membership.  If 
they  do  seriously  profess,  that  what  they  do  is  in  obedience  to  the 
will,  and,  as  they  judge,  to  the  call  of  Christ  as  their  indispensa- 
ble duty  ; — that  they  join  in  church  fellowship  to  meet  w^ith  and 
enjoy  God,  to  receive  out  of  his  fulness  to  enable  them  to  per- 
form all  duties,  and  to  conform  their  hearts  and  lives  in  his  will 
to  all  things  ; — such  persons  may  undoubtedly  be  accounted  wor- 
thy members,  and  admitted  as  suc4i. 

Quest.  What  are  the  duties  of  church  members  towards  one 
another  ? 

Ans.  I.  The  greatest  is  love ;  love  and  spiritual  affections  are 
the  holy  cords  which  tie  the  hearts,  souls,  and  judgments  of  be- 
lievers together.  This  is  that  which,  together  with  the  fear  of 
God,  makes  them  avoid  all  things  that  may  give  just  offence  or 
grief  to  one  another,  and  that  which  provokes  tbcm  to  follow  after 
the  things  that  make  for  peace  and  edification.  Love  is  tlie  bond 
of  peace.  It  is  that  which,  together  with  divine  light  and  truth, 
causes  church  members  to  draw  together  as  in  one  yoke,  and 
unanimously  as  with  one  heart  and  soul  to  design,  aim  at,  and 
carry  on  mutual  and  common  good  in  the  church.  Without  this 
they  cannot,  they  will  not  cement,  nor  long  abide  and  live  to- 
gether as  a  church,  in  peace  and  unity,  nor  promote  any  good 
20 


21^0  ArPEXLIX. 

work  among  themselves.  Without  heart-uniting  love  they  vvill 
receive  and  entertain  jealousies  and  suspicions  one  of  another, 
and  put  the  worst  construction  on  whatever  is  said  or  done ;  and 
they  cannot  walk  together  comfortahly  and  profitahly  when  these 
are  entertained.  Therefore  it  is  absolutely  necessary  for  all 
church  members  to  be  firmly  united  in  cordial  love  and  charity, 
which  is  the  bond  of  perfectness  to  and  in  all  other  duties.  God 
highly  commends  and  strictly  commands  this  love  one  to  another, 
and  puts  it  into  the  heart  of  his  peculiar  people,  that  they  may 
do  what  he  commands. 

1.  (iod  highly  commends  it  wherever  he  finds  it  in  act  and  ex- 
ercise ;  1  The.ss.  iv.  10,  "  and  indeed,"  says  he,  "  ye  do  it  to- 
wards all  the  brethren."  To  this  duty,  and  to  manifest  his  high 
approbation  of  it,  God  hath  promised  a  great  reward,  Hob. 
vi.  10. 

2.  God  commands  it  and  vehemently  exhorts  to  it  often  in  the 
gospel.  Oh  how  importunately  did  the  Lord  Jesus  enjoin  it,  and 
frequently  press  it  on  his  disciples  when  he  was  on  earth  !  John 
xiii.  34,  "  A  new  commandment  give  I  unto  you."  What  is  that 
new  commandment?  Why,  "  Tliat  ye  love  one  another;  as  I 
have  loved  you,  that  ye  also  love  one  another."  And  in  John 
XV.  12,  17,  *'  This  is  my  commandment,  that  ye  love  one  another, 
as  I  have  loved  you  ;"  i.e.  Take  the  pattern  of  my  love  to  you 
for  your  pattern  in  loving  one  another.  I  have  loved  and  will 
love  you — 1.  With  ^rcat  love,  John  xv.  13:  so  do  you  likewise. 
2.  My  love  to  you  is  free,  without  any  desert  in  you :  let  yours 
be  free,  without  carnal  respects  one  to  another  also.  3.  My  love  lo 
you  is  rfAil.,  hearty,  and  unfeigned  :  so  let  yours  be  one  to  another, 
1  Pet.  i.  22.  4.  My  love  to  you  is  an  exceeding  fruiful  love.  I 
loved  you  so,  as  to  labor,  toil,  sweat,  and  die  for  you  :  so  must  you 
love  one  another  with  a  fruitful,  profiting  love.  Cy.  My  love  to  you 
is  a  pUi/ing,  sparing,  and  forgiving  love  ;  a  forbearing  and  ten- 
der-hearted love  :  so  must  you  be  to  one  another,  Col.  iii.  12,  13. 
0.  I  love  you  with  a  warm  and  fervent  love  :  so  do  you  love  one 
another.  7.  I  love  with  a  holy,  sjn'ritifal  love,  as  new  men  who 
have  my  image  stamped  on,  and  my  holy  nature  in  you,  and  as 
you  are  made  perfect  by  the  comeliness  and  beauty  I  have  put  on 
you  :  so  do  you  love  one  another,  because  you  are  a  lovely  and 
holy  people  unto  me.  8.  I  love  you  with  a  constant  and  unchange- 
able  love  ;  notwithstanding  of  all  your  weaknesses,  yea,  unkind- 
ness  too,  and  unworthy  walkings  before  me:  thus  you  are  bound 
to  love  one  another. 

O  that  church  members  and  all  other  Christians  would  serious- 
ly, sincerely,  diligently,  and  constantly  mind  and  practise  this 
grand  and  indispensable  duty  to  one  another,  in  all  their  ways 


APPENDIX.  231 

and  actions,  and  not  lay  it  aside  as  a  little,  useless,  or  indifferent 
matter,  wliich  they  may  neglect  at  their  own  will  and  pleasure. 

2.  As  we  are  indispensably  bound  to  love  one  another ;  so  we 
are  as  absolutely  and  perfectly  bound  to  walk  in  a  loving  and  en- 
couraging manner  towards  one  another.  Our  behavior  ought  to 
be  such  in  all  things,  as  to  invite  all  to  love  us,  as  holy,  humble, 
afid  blameless  saints,  and  brethren  in  Christ.  The  Lord  Jesus 
expects  church  members  to  walk  lovingly  towards  one  another,  as 
well  as  to  love  one  another.  They  ought,  therefore,  as  much  as 
possible,  to  provoke  and  encourage  each  other,  and  to  remove  out 
of  the  way  of  love  all  such  stumbling-blocks  as  may  any  way 
hinder  it,  as  we  cannot  love  a  sour,  peevish,  contentious,  and 
cross-grained  professor,  with  as  much  complacency  as  a  meek, 
quiet,  humble,  afiable,  and  courteous  one. 

3.  Christ  hath  charged  and  strictly  commanded  all  church 
members  to  live  in  peace:  to  be  at  peace  among  themselves ;  to 
follow  peace  with  all  men,  and  as  much  as  in  them  lieth  to 
live  peaceably  with  all  men.  O  how  often,  and  with  what  ve- 
hemency  doth  the  Holy  Ghost  press  and  enjoin  this  duty,  especially 
among  church  members,  in  the  Holv  Scriptures  !  See  Psal.  xxxiv. 
14;  1  Pet.  iii.  11  ;  Rom  xiv.  19/  2  Cor.  xiii.  11;  1  Thess.  v. 
13  ;  Heb.  xii.  14  ;  Eph.  v.  3.  The  apostle  Paul  earnestly  warns 
church  members  against  all  debates,  strifes,  and  contentions  one 
with  another,  especially  in  their  church  meetings,  Phil.  ii.  3. 
David  tells  us,  that  it  is  a  most  pleasant  and  lovely  thing  for  breth- 
ren to  dwell  together  in  unity,  Psal.  cxxxiii.  1,  2.  Then  how 
much  more  pleasant  and  lovely  is  it  for  spiritual  brethren  to  love 
and  worship  God  in  this  manner  together  !  Christ  came  into  the 
world  and  lived  here  a  peace-maker,  and  pronounces  them  bless- 
ed that  are  so.  Matt.  v.  9.  He  is  a  lover  of  peace  and  concord, 
especially  in  his  Church  ;  but  he  is  an  implacable  hater  of  strife 
and  discord,  and  will  not  endure  it  therein:  much  less  will  he 
wink  at  such  as  are  the  firsts  owers  of  tliese  seeds.  The  truth 
is,  strivers  and  disputers  in  a  church  are  the  devil's  agents,  do  a 
great  deal  of  mischief  to  it,  and  are  real  plagues  in  it.  They 
greatly  hinder  edification,  and  spoil  the  order,  beauty,  and  har- 
mony there  :  they  are  the  proud,  self-conceited  men,  who  are 
vainly  puffed  up  with  high  thoughts  of  themselves,  and  their  own 
abilities,  because  they  have  got  somf;  speculative  knowledge  into 
their  heads,  with  a  volubility  of  speech,  while  they  are  destitute 
of  spiritual  wisdom  and  humility  in  their  hearts  ;  and  therefore 
they  conceive  that  they  are  wiser  than  the  church,  and  more  able 
to  manage  and  order  churcli  affairs  than  their  rulers.  Their  pride 
and  self-conceit  make  them  slight  and  contemn  their  teachers,  and 
rise  up  in  a  rebellious  contention  with,  and  opposition  unto  them ; 


232  APPEXDIX. 

as  the  prophet  complains,  Hos.  iv.  4,  This  people  are  they  thai 
strive  with  the  priests.  Take  heed  then  of  strife  and  contention, 
and  follow  peace  one  with  another,  especially  in  your  assembling 
together  about  the  work  of  the  church.  Endeavor  to  get  humble 
hearts,  and  then  you  will  not  be  contentious,  but  quiet  and  peace- 
able. 

4.  Church  members  ought  to  sympathize  with,  and  to  help  to 
bear  one  another's  burdens  as  need  requires,  Rom.  xii.  15,  10  ; 
Gal.  vi.  2.  They  ought  to  make  their  brethren's  crosses,  losses, 
temptations,  and  alllictions  their  own.  And,  when  they  need  the 
helping  hand  of  fellow-members  to  support  or  lift  them  up,  when 
fallen,  they  must  give  it  to  them  freely,  readily,  and  cheerfully, 
and  not  turn  a  deaf  car  to,  nor  hide  their  eyes  from,  them  and 
their  cries.  And,  if  they  are  cruel  to,  or  careless  of,  one  another 
in  affliction,  our  Lord  Jesus  will  require  it  at  their  hands,  and  take 
it  as  done  to  himself.  Therefore,  seeing  it  is  the  will  of  God, 
and  our  indispensable  duty  to  one  another,  who  are  members  of 
the  church,  let  us  put  on  bowels  of  mercies  and  kindness,  Col.  iii. 
12,  and  be  tender-hearted,  pitiful,  and  courteous  to  each  other, 
Eph.  iv.  32  ;   1  Pet.  iii.  8. 

.0.  Church  members  ought  to  exhort  and  comfort  one  another, 
for  so  is  the  will  of  God  concerning  them.  This  is  not  only  their 
teacher's  duty  and  work,  but  theirs  also  to  each  other,  Heb.  x. 
24,  25  ;  Heb.  iii.  13  ;  1  Thess.  v.  14.  Christians  stand  in  con- 
tinual need  of  one  another's  exhortations  and  consolations  ;  and 
if  they  manage  this  work  well  tliey  may  be  very  useful  and  pro- 
fitable  to  one  another,  and  may  help  to  awaken,  quicken,  and 
provoke  one  another,  to  the  love  and  practice  of  holiness. 

6.  It  is  the  will  of  the  Lord  Jesus  Christ,  the  Church's  head, 
that  her  members  should  be  each  other's  keepers;  that  they  should 
watch  over  one  another,  and  admonish  and  reprove  one  another, 
as  need  requires.  It  is  not  meant,  that  they  should  pry  into  one 
another's  secrets,  or  be  busybodies  in  other  men's  matters,  but 
that  they  should  watch  over  one  another's  life  and  conversation, 
that  if  they  do  well  they  may  be  encouraged  ;  if  ill,  that  they 
may,  by  counsel,  reproof,  instruction,  and  exiiortation,  be  brought 
to  a  real  sight  and  sense  of  their  misconduct,  and  to  unfeigned  re- 
pentance.  By  which  good  work,  you  will  do  them,  the  church, 
yea,  Christ  himself,  good  and,  acceptable  service.  Church  mem- 
bers should  carefully  observe,  if  all  do  keep  close  to  their  duty  in 
the  church,  or  are  remiss  and  negligent ; — if  they  conduct  them- 
selves in  a  holy,  righteous,  and  sober  way  ;  or  if,  on  the  contrary, 
they  are  frothy,  vain,  proud,  extravagant,  unjust,  idle,  careless, 
or  any  way  scandalous.  They  sliould  strictly  observe  if  there 
be  any  tattlers,  backbiters,  or  sowers  of  discord  ;  or  such  as  speak 


APPENDIX.  233 

contemptibly  of  their  brethren,  especially  of  their  elders,  (ruling 
or  preaching,)  and  of  their  administrations  :  as  also,  if  there  be 
any  such  as  combine  together,  and  make  parties  in  the  cliurch,  or 
endeavor  to  obstruct  any  good  work  which  their  elders  are  car- 
rying on,  for  promoting  the  glory  of  Christ  and  the  good  of  his 
people,  and  deal  with  them  accordingly.  They  ought  carefully 
to  observe  if  any  be  fallen  under  sin  or  temptation  in  any  case, 
and  presently  to  set  their  hands  to  help,  to  relieve,  and  to  restore 
them,  Rev.  vi.  1.  They  must  watch,  and  endeavor  to  gain  a 
sinning  member,  1.  By  their  private  admonition,  in  case  the  of- 
fence be  private  ;  and  if  that  will  not  do,  to  take  one  or  two  more 
to  see  what  effect  that  will  have.  2.  But  if  that  will  not  answer 
the  end,  then  they  are  bound  to  bring  it  to  the  church  represent- 
ative, that  they  may  deal  with  the  offending  brother,  and  proceed 
against  him  as  commanded.  This  is  another  great  and  indispen- 
sable duty  required  of  church  members,  that  they  be  not  partakers 
of  other  men's  sins. 

7.  Church  members  ought  to  forbear  and  forgive  one  another; 
for  this  is  another  commanded  duty,  Eph.  iv.  2,  32  ;  Col.  iii. 
13.  When  a  brother  offends  or  does  another  any  injury,  the 
offended  brother  should  tell  him  of  it,  examine  the  matter  and 
search  out  the  circumstances  of  it,  and  see  whether  he  did  it  un- 
advisedly, through  weakness  or  ignorance  ;  or  whether  he  did  it 
wilfully  and  knowingly.  If  upon  an  impartial  search  he  is  found 
to  have  wronged  his  brother  through  ignorance  or  weakness,  he 
must  judge  charitably  of  him,  and  not  be  harsli  and  severe  to- 
wards him,  in  his  carriage  or  censure.  But  if  it  clearly  appear, 
upon  impartial  inquiry,  that  he  did  the  injury  knowingly  and 
wilfully,  then  the  offended  brother  must  deal  with  him  as  a  wil- 
ful transgressor.  He  must  lay  his  sin  before  him,  and  show  him 
what  laws  he  hath  transgressed  ;  what  evil  he  hath  done  him, 
what  wrong  to  his  own  soul,  and  what  offence  he  hath  done  to 
Christ,  by  breaking  his  holy  laws.  He  must  admonish  him  again 
and  again  of  his  sin,  and  reprove  him,  but  not  too  severely,  until 
he  find  him  obstinate  and  stubborn.  And  if  God  convince  him 
of  his  sin,  and  give  him  repentance  unto  life,  he  must  readily 
forgive  him.  And,  if  he  be  once  truly  convinced  of,  and  hum- 
bled for,  his  sin,  he  will  most  fully  confess  it  to  his  brother,  as 
well  as  to  God,  and  endeavor  to  make  him  amends,  and  give 
him  all  possible  satisfaction  for  the  injury  he  hath  done  him,  most 
freely  and  willingly  :  for  it  is  a  certain  sign  that  a  person  is  not 
powerfully  and  savingly  convinced  of,  and  humbled  for,  his  sin, 
while  he  bears  off,  and  must  be  sought  after  to  make  satisfaction 
to  such  as  he  hath  wronged  ;  because  were  his  heart  really  melted 
into, the  will  of  God,  be  could  not  be  quiet,  until  he  have  given 
20* 


o^i  APPi:xDi:v 

all  possible  salisfaclloii  to  his  brother  whom  he  has  injurcci,  Luke 
xix.  H.  I>ut  in  case  he  remain  obstinate,  and  will  not  hearken  to 
reproof,  then  the  offended  brother  should  take  one  or  two  more, 
and  deal  with  him  ;  and  if  that  will  not  do,  he  oufjjht  to  bring  it 
to  the  church  representative,  i.  e.  the  elders  of  the  church,  that 
thf  y  may  sec  what  they  can  do  with  him.  lint  if  they  cannot 
prevail  on  him  to  repent  and  to  make  satisfaction,  then  he  ought 
to  be  cast  out  of  the  communion  of  the  church,  Malt,  xviii.  17. 

8.  [t  is  the  indispensable  duly  of  church  members  to  hearken 
to  and  receive  instruction,  admorjition,  and  reproof  from  one 
another.  For  if  some  are  indispensably  bound  at  certain  times  to 
give  them,  surely  others  who  need  them  are  as  much  bound  to 
receive  them,  Prov.  viii.  J}3,  x.  17,  and  xxix.  1.  These  arc  bound 
to  hearken  to  their  brethren's  re])roofs,  counsels,  an<l  admonitions, 
with  all  humility,  patience,  and  freedom  of  spirit,  with  all  love, 
meekness,  and  thankfulness  to  (jod,  and  to  the  givers  of  them  : 
for  they  arc  great  mercies  to  such  as  need  them,  and  they  are 
their  real  and  profitable  friends,  who  seek  their  good,  and  en- 
deavor to  prevent  their  destruction.  Jjct  it  therefore  never  be 
said  justly  of  any  of  you  that  are  church  members,  that  you  were 
reproved  and  admonished  of  any  known  sin  by  a  brother,  and  that 
you  refused  and  slighted  their  counsel  or  reproof,  justified  your- 
selves  in  your  sins,  and  were  dis[)leased  with  or  angry  at  such 
as  admonished  you,  and  did  their  indispensable  duty  to  you,  under 
your  sin,  for  your  salvation. 

9.  Church  members  ought  to  pray  for  one  another,  and  that 
with  a  real  love,  fervency,  and  importunity,  as  they  do  for  them- 
selves, James  v.  10.  O  with  what  serious  minds  and  strong  af- 
fections shoulrl  all  church  members  pray  for  one  anoliier  !  They 
should  be  much  in  building  up  one  another,  and  praying  in  the 
Holy  Ghost  one  for  another,  Jude  20.  They  should  carry  one 
another  in  their  hearts  at  the  tlirone  of  grace,  jcspecially  such  as 
are  under  aflliction,  the  whole  Church  in  general,  and  her  teachers 
in  particular,  IJeb.  xiii.  18,  and  wrestle  with  (Jod  for  them  ;  for 
they  have  the  spirit  of  prayer  given  tiiem,  and  audience  and  in- 
terest in  heaven,  for  others,  as  well  as  for  themselves. 

10.  Church  members  should  often  meet  together  for  prayer  and 
holy  conversation,  by  two  or  three  or  more,  as  they  may  have  op- 
portunity. Tin's  was  wont  to  be  the  conmienduble  practice  of 
our  forefathers,  when  Christ,  duty,  heaven,  and  religion  lay  warm- 
er on  their  hearts  than  now  they  do  ;  and  this  is  still  the  practice 
of  some  that  arc  now  alive.  God  hath  promised  his  glorious 
teaching,  and  his  warming,  strengthening,  sanctifying,  and  com- 
forting presence  to  such  as  do  so,  Matt,  xviii.  20.  Church  mem- 
bers find   timf!  enough  to  visit  one  another,  and  meet  together  to 


APPENDIX.  235 

tell  some  idle  stories,  to  tattle  about  otlier  men's  matters,  which 
do  not  concern  them,  and  perhaps  to  hackh'de  some  of  their  bretli- 
ren,  and  to  prejudice  the  minds  of  persons  against  their  teachers 
and  their  work,  if  they  do  not  please  them.  And  will  not  sucli 
meetings  have  bitterness  in  the  end  ?  Is  it  not  great  iniquity  for 
Christians  to  tempt  one  another  to  sin,  and  to  wrong  their  own 
souls,  by  misspending  that  precious  time  which  they  might  have 
employed  in  the  service  of  God,  and  one  another's  spiritual  pro- 
fit.  Men  and  women  were  wont  to  discourse  often  of  the  tilings 
of  God  and  their  experiences  one  to  another,  Mai.  iii.  16.  But, 
alas  !  few  persons  are  now  to  be  found,  who  can  find  time  and  in- 
clination for  such  an  exercise.  And  the  reason  seems  to  be,  that 
most  are  great  strangers  to  God  and  to  themselves,  and  are  so 
much  intoxicated  with  the  things  of  this  world,  that  they  will  not 
attend  with  any  pleasure  unto  the  spiritual  duties  of  religion. 

11.  Church  members  ought  to  encourage  one  another  by  their 
example,  to  attend  regularly  on  the  public  ordinances  of  God's 
worship  in  his  church.  Whenever  the  church  meets  for  the  cele- 
bration of  the  worship  of  God,  all  her  members  are  bound  to  meet 
together  at  the  appointed  time,  except  in  extraordinary  cases; 
otherwise  good  order  cannot  be  kept,  and  the  public  duties  per- 
formed, for  the  glory  of  God,  and  the  edification  of  the  church. 
By  church  members  wilfully  or  carelessly  absenting  themselves 
at  the  time  of  meeting,  they  give  an  evil  example  to  others,  tempt 
them  to  do  the  like,  and  cast  a  stumbling-block  in  the  way  of  their 
duty,  Heb.  x.  25. 

1*2.  Church  members  must  be  charitable  to  the  poor  that  are 
among  them,  and  freely  contribute  to  them  according  to  their 
ability  and  their  necessity.  They  are  indispensably  bound  to  im- 
part  their  help  and  assistance  to  the  poor,  and  to  give  them  a  lit- 
tle of  their  estates.  It  is  a  debt  which  they  owe  to  God,  and  a 
duty  to  them.  They  will  comfort  them  thereby  ;  but  they  will 
much  more  profit  themselves  than  them.  It  is  a  more  blessed 
thing  to  give  than  to  receive.  Wealthy  persons  are  stewards  for 
the  poor,  and  a  part  of  what  God  hath  given  those  was  designed 
for  these,  1  Pet.  iv.  10,  and  theref:)re,  says  God,  Deut.  xv.  7,  8, 
"  Thou  shalt  not  shut  thine  hand  from  thy  poor  brother,  but  shalt 
open  it  wide  unto  him."  The  rich  must  not  only  give  to  keep  the 
poor  alive  in  misery,  but  make  comfortable  provisions  for  them, 
that  they  may  have  enough  to  keep  them  from  the  temptations  of 
poverty  and  pressing  wants,  and  to  fit  them  for,  and  encourage 
them  in,  their  work  and  duty,  to  God  and  man. 

13.  Church  members  ought  carefully,  watchfully,  diliirently, 
and  conscientiously  to  beware  of  and  avoid  whatever  may  give 
any  just  offence  or  scandal  to  one  anotiier.     For  we  arc  charged 


236  APPENDIX- 

to  "  give  none  offence  neither  to  Jew  nor  Gentile,  nor  to  the  Church 
of  God,"  1  Cor.  X.  32.  And  our  Saviour  tells  us,  that  *' wo  to 
thern  by  whom  the  ofTence  cornelh,"  Matt,  xviii.  7. 

You  must  take  heed  of  such  evils  as  the  following,  and  avoid 
them,  because  they  all  carry  scandal  in  thf-ir  nature  to  your  own 
and  others'  souls:  as,  1.  Proud,  disdainful,  and  haujjhty  words, 
conduct,  and  conversation  ;  for  these  are  grievous  and  provoking 
evils,  which  will  justly  offend  all  the  observers  of  ihem.  2.  Sul- 
len, sour,  and  churlish  language  and  behavior,  which  is  ofTen- 
sive  unto  all  sorts  of  persons  ;  for  this  is  an  evil  altogether  unbe- 
coming the  followers  of  Jesus  Christ.  3.  A  cross,  captious,  and 
contrariictive  spirit  and  conduct,  delighting  in  op[>osition  to  the 
judgment  of  the  church  and  her  rulers.  This  is  very  .scan- 
dalous to  the  brethren,  and  very  reproachful  unto  themselves. 
4.  Speaking  evil  of  one  another  behind  their  backs  ;  backbiting  or 
publishing  their  real  or  supposed  evils,  l>efbre  they  have  been 
spoken  to  in  secret.  5.  Speaking  lightly  or  contemptibly  of  one 
another,  either  to  themselves  or  to  others  in  their  absence,  as  few 
men  can  fx^ar  patiently  to  be  despised  by  the  slighting  carriages 
of  their  brethren.  6.  Vain,  foolish,  and  frothy  discourses,  which 
are  very  oflTensive  to  gracious  saints.  7.  Earthly-mindedness 
and  greedy  pursuits  after  worldly  things  ;  for  as  these  are  offen- 
sive to  God,  and  hurtful  to  the  soul,  so  they  are  offensive  to  saints. 
8.  Strife  and  contention  among  brethren,  and  grudging  or  envy- 
ing one  another's  prosperity  ;  as  these  produce  many  evil  and 
wicked  fruits,  and  cast  blame  upon  the  providence  of  God,  who 
bestows  his  mercies  as  he  will.  9.  Defrauding  and  breaking 
promises.  Contracting  debts  and  unduly  delaying  or  refusing  to 
pay  them,  and  disapfxjinting  men  of  their  just  expectations  in  vir- 
tue of  promises  made  to  them.  These  also  are  scandalous,  and 
cause  the  name  of  God  to  be  evil  spoken  of.  10.  Entering  into 
a  marriage  relation  with  such  as  are  apparently  in  an  unbelieving, 
carnal,  and  unconverted  state  and  condition  ;  for  this  also  is  very 
offensive  to  holy  serious  men,  although  many  make  very  light  of 
it.  11.  Idleness  and  slothfulness  in  your  external  calling,  neg- 
lecting to  provide  for  your  own  house,  as  that  will  prove  a  scan- 
dalous  sin  to  others  and  to  yourselves  too.  12.  Taking  up  a  re- 
port rashly  against  one  another  of  a  scandalous  nature,  giving 
ear  unto  tattlers,  and  busybrxlies  ;  or  being  busybodies  in  other 
men's  matters  yourselves,  as  this  will  give  great  offence. 


APPENDIX.  237 


NO.  II.* 


Quest.  Who  have  a  right  to  preach  the  gospel  and  dispense  the 
public  ordinances  of  religion  ? 

Ans.  Without  some  proper  furniture,  it  is  absurd  to  imagine 
any  should  be  sent  of  God  to  the  ministerial  work.  When  the 
ascended  Jesus  gave  to  the  church  apostles,  evangelists,  pastors 
and  teachers,  he  gave  gifts  to  men.  Who,  saith  he,  goeth  at  any 
time  a  loarfare  on  his  own  charges  ?  What  is  the  furniture,  the 
qualifications  prerequisite,  according  to  the  Holy  Scriptures?  A 
blameless  conversation,  a  good  report ;  experience  of  the  self- 
debasing  work  of  the  Spirit  of  God  ;  compassion  to  the  souls  of 
men  ;  a  fixedness  in  the  Christian  doctrines  ;  a  disposition  faith- 
fully to  perform  his  vows ;  an  aptness  to  teach  the  ignorant,  and 
convince  gainsayers.  Knowledge  of  languages,  knowledge  of 
the  history  and  sciences  of  this  world,  are  useful  handmaids  to 
assist  us  in  the  study  of  divine  things.  To  preach  from  the  oracles 
of  God,  without  capacity  to  peruse  the  original,  especially  if  ver- 
sant  in  romances  and  plays,  we  abhor  and  detest.  This  aptness 
to  teach,  however,  consists  not  chiefly  in  any  of  these,  but  in  a 
capacity  to  conceive  spiritual  things,  and  with  some  distinctness 
to  express  their  conceptions  to  the  edification  of  others,  in  that  en- 
ergy and  life,  whereby  one,  as  affected  himself,  declares  the 
truths  of  God,  in  a  simple,  serious,  bold,  and  conscience-touching 
manner.  The  difference  of  this,  from  human  eloquence,  loud 
bawling,  and  theatrical  action,  is  evident.  These  may  touch  the 
passions,  and  not  affect  the  conscience  :  they  may  procure  esteem 
to  the  preacher,  none  to  Christ.  These  are  the  product  of  natural 
art :  this  the  distinguished  gift  of  God,  without  which,  in  a  cer- 
tain  degree,  none  can  have  evidence  that  he  was  divinely  sent  to 
minister  the  gospel  of  Christ. 

No  appearance  of  furniture,  real  or  pretended,  can  warrant  a 
man's  exercising  of  the  ministry,  unless  he  have  a  regular  call. 
That  all  may  prophesy  one  hy  one  is  indeed  hinted  in  the  sacred 
records :  but  there  it  is  evident  inspiration  treats  of  what  pertains 
to  extraordinary  officers  in  the  church  ;  hence  there  is  mentioned 
the  gift  of  tongues,  extraordinary  psalms,  revelations  :  the  all  that 
might  prophesy  are,  therefore,  not  a//  the  members  of  the  church  ; 
not  women,  who  are  forbid  to  speak  in  the  church  ;  but  all  the  ex- 
traordinary officers  called  prophets,  1  Cor.  xiv.  31.  The  aZZthat 
were  scattered  abroad  from  Jerusalem,  and  went  about  preaching 

*  From  Brown's  Letters. 


23S  APPENDIX. 

the  gospel,  Acts  viii.  2,  could  not  be  all  the  believers  ;  for  there 
remained  at  Jerusalem  a  church  of  believers  for  Saul  to  make 
havoc  of  It  must  therefore  have  been  all  the  preachers,  besides 
the  apostles.  To  strengthen  this,  let  it  be  observed,  that  the  word 
here  rendered  preaching  is  nowhere  in  Scripture  referred  to  one 
out  of  office  :  that  every  one  of  this  dispersion,  we  afterward  hear 
of,  are  represented  as  evangelists,  pastors,  or  teachers,  Acts  ix.  1, 
11,  19,  and  xiii.  1.  Parents  and  masters  convey  the  same  in- 
struction that  ministers  do  ;  but  with  a  different  authority :  not 
as  ministers  of  Christ,  or  officers  in  his  Cliurch.  If  other  gifts  or 
saintship  entitled  to  preach  the  gospel,  wo  would  be  unto  every 
gifted  person,  every  saint,  that  did  not  preach  it.  If  our  adored 
Redeemer  refused  the  work  of  a  civil  judge  because  not  human- 
ly vested  with  such  power,  will  he  allow  his  followers  to  exercise 
an  office  far  more  important,  without  any  regular  call  ?  His 
oracles  distinguish  between  the  mission  of  persons,  and  their  gifts, 
sometimes  called  a  receiving  of  the  Holy  Ghost,  John  xx.  21,  23. 

To  render  the  point  incontestably  evident,  he  demands,  how 
men  shall  preach  excej)t  they  he  sent?  declares,  that  no  man  right- 
ly takcth  this  honor  to  himself  hut  he  that  is  called  of  God,  as  icas 
Aaron.  "  I  sent  them  not,  therefore  they  shall  not  profit  this  people 
at  all,  saith  the  Lord ,"  The  characters  divinely  affixed  to  ministers, 
preachers,  or  heralds,  ambassadors,  stewards,  watchmen,  angels, 
messengers,  brightly  mark  their  call  and  commission  to  their 
work.  The  inspired  rules  for  the  qualifications,  the  election,  the 
ordination  of  ministers,  are  divinely  charged  to  be  kept  till  the 
day,  the  second  coming  of  Jesus  Christ.  For  intermeddling  with 
the  sacred  business  without  a  regular  call,  has  the  Almighty 
severely  punished  numbers  of  men.  Witness  the  destruction  of 
Korah  and  his  company  ;  the  rejection  of  Saul ;  and  the  death  of 
Uzza  ;  the  leprosy  of  Uriah  ;  the  disaster  of  the  sons  of  Sceva, 
&c..  Num.  xvi. ;  1  Sam.  xiii.  ;  1  Chron.  xiii. ;  2  Chron.  xxvi.  ; 
Acts  xix. 

To  rush  into  it,  if  gifted,  or  to  imagine  we  are  so,  at  our  own 
hand,  introduces  the  wildest  disorder,  and  the  most  shocking  er- 
rors :  it  did  so  at  Antioch,  and  tlie  places  adjacent,  where  some 
falsely  pretended  a  mission  from  the  apostles.  This,  too,  was  its 
effect  with  the  German  anabaptists,  and  with  the  sectaries  of 
England.  Aversion  at  manual  work,  pride  of  abilities,  a  dis- 
turbed imagination,  a  carnal  project  to  promote  self,  prompts  the 
man  to  be  preacher.  Such  ultroneous  rushing  is  inconsistent 
with  the  deep  impression  of  the  charge,  and  the  care  to  manifest 
their  mission,  everywhere  in  Scripture  obvious  in  the  ministers 
of  Christ.  However  sound  his  doctrine,  great  his  abilities,  warm 
his  address,  where  is  the  promise  of  God's  especial  presence,  pro- 


APPENDIX.  239 

tection,  or  success,  to  the  ultroneous  preacher  ?  Where  is  his 
conduct  commanded,  commended,  or  unmarked  with  wrath,  exem- 
plified  in  the  sacred  words  ?  How  then  can  the  preaching,  or 
our  hearing,  of  such,  be  in  faith  ?  How  can  it  be  acceptable  to 
God,  or  profitable  to  ourselves  ?  For  ivhatsoever  is  not  of  faith  is 
sin.  Falsely  this  preacher  pretends  a  mission  from  Christ: 
wickedly,  he  usurps  an  authority  over  his  Church  :  rebelliously 
he  deserts  his  own  calling,  and  attempts  to  make  void  the  office 
his  Saviour  has  appointed  ;  to  frustrate  the  dispensation  of  the 
gospel  committed  to  his  faithful  ambassadors.  For  how  can  they 
fulfil  their  ministry,  if  others  take  the  work  out  of  their  hand? 
How  can  they  commit  it  to  faithful  men,  if,  not  v/aiting  their  com- 
mission, men  rush  into  it  at  pleasure  ? 

In  vain  pleads  the  ultroneous  preacher,  that  a  particular  mis- 
sion to  the  office  of  preaching  and  dispensing  the  sacraments  was 
only  necessary,  when  the  gospel  was  preached  to  the  heathen. 
From  age  to  age,  it  is  as  new,  to  children  as  new,  to  such  as  never 
heard  it.  Nor,  when  hinting  the  necessity  of  a  mission,  does  the 
inspiring  Spirit  make  any  distinction,  whether  the  gospel  be  newiy 
dispensed  or  not.  What  therefore  God  hath  joined  together,  let  no 
man  jnit  asunder.  In  vain  he  pleads  an  immediate  commission 
from  God  :  in  his  infallible  statutes,  having  fixed  standing  rules 
of  vocation  to  the  ministry,  by  the  mediation  of  men,  God  gives 
us  no  command,  no  encouragement,  to  hope  for  an  immediate  call, 
till  the  end  of  time.  Absurdly  then  we  allow  any  to  have  such 
a  call,  till  we  see  the  signs  of  an  apostle  wrought  in  him.  It  is 
not  sufficient  he  be  sound  in  his  doctrine,  exemplarily  holy  in 
his  life,  active  in  his  labors,  disinterested  in  liis  aims,  seeking  not 
his  own,  but  the  honor  of  Christ,  not  his  own  carnal  profit,  but  the 
spiritual  welfare  of  men  :  every  ordinary  preacher  is,  or  ought  to 
be  so.  But,  to  this  claimant  of  a  mission  uncommon,  working  of 
miracles,  or  such  extraordinary  credentials,  must  demonstrate  he 
hath  not  run  unsent. 

In  vain  the  ultroneous  preacher  boasts  of  his  feelings ;  his  suc- 
cess ;  his  moving  his  audience  ]  his  reforming  their  lives  ;  as  if 
these  demonstrated  his  call  from  God.  On  earth,  was  ever  delu- 
sion carried  on  without  pretence  to,  or  without  appearances  of 
these  1  Let  them,  who  know  the  history  of  Popery,  of  Mahometan- 
ism,  Quakerism,  &c.,  say  if  they  w^ere.  Who  knows  not,  that 
the  Pharisaic  sect  pretended  far  more  strictness,  far  more  de- 
votion, than  the  family  of  Christ  ?  Who  knows  not,  that  Satan 
may,  and  has  oft  transformed  himself  into  an  angel  of  light  ;  his 
ministers  into  the  form  of  inspired  apostles  ;  and  his  influences, 
almost  indiscernibly  similar  to  those  of  the  Spirit  of  Jesus  Christ  ? 
\\'ho  knows  not,  how  oft  vain-glory,  proud  and  falsely  extolling 


240  APPENDIX. 

of  himself  and  party,  in  tlieir  number,  their  spiritual  experience 
and  hip;li  advances  in  holiness,  mark  the  distinguished  impostor  ? 
IIow  oft  his  sermons  are  larded  with  these! 

No  more  tell  us,  if  the  sermon  be  good,  you  do  not  regard  who 
preach  it.  If  God  has  prescribed  a  method  of  call,  has  stated  the 
cjualifications  of  the  candidate,  has  warned  against  preachers  un- 
Bent,  has  oft  marked  their  guilt  with  visible  strokes  of  his  wralh, 
be  ashamed  to  talk  at  so  arrogant,  so  careless  a  rate.  Lay  it 
not  in  the  power  of  the  Mesopotamian  w  izard  !  Lies  it  not  in 
the  power  of  a  Romish  Jesuit,  nay,  if  permitted,  of  Beelzebub,  for 
a  time  to  preach  to  you  many  truths  of  the  gospel,  in  the  warmest 
strain,  the  loftiest  language  ?  Would  you  acknowledge  the  three 
for  honored  ambassadors  of  Christ?  Tell  us  not  your  preacher 
is  wonderfully  pious  and  good  :  perhaps  you  have  only  his  own 
attestation  ;  when  better  known  he  may  be  a  drunkard,  a  swear- 
er, a  villain,  for  you.  Suppose  he  were  pious,  so  was  Uzziah  ; 
yet  it  pertained  not  to  him  to  execute  the  priest's  office.  Say  not 
he  is  wonderfully  gifted — speaks  \[ke7icvcr  7imn  :  perhaps  so  was 
Korah,  a  man  famous  and  of  renown  :  such  perhaps  were  the 
vagabond  sons  of  Seeva.  Say  not  his  earnestness  in  his  work 
marks  his  heavenly  call  :  no,  such  were  the  Satanic  exorcists  just 
mentioned  ;  such  was  Mahomet,  the  vilest  impostor.  To  abolish 
the  idolatry,  and  various  other  abominations  of  his  country,  he 
exposed  iiimself  to  cruel  reproach,  to  manifold  hardship  and  haz- 
ard of  life  ;  about  fourteen  years  almost  unsuccessful  he  perse- 
vered in  this  difficult,  but  delusive  attempt.  What  hunger,  what 
cold,  what  torment  and  death  have  some  Jesuitic  and  other  anti- 
christian  missionaries  undergone,  to  propagate  the  most  ruining 
delusions  of  hell ;  all  under  the  pretence  of  earnestness  to  gain 
sinners  to  Christ  and  his  church.  The  Scripture,  however,  no- 
where  saith,  how  shall  they  preach  except  they  be  gracious?  ex- 
cept they  be  gifted  ?  except  they  be  in  earnest  ?  But,  how  shall 
they  preach  except  they  he  sent  ? 


NO.  III.* 

On  the  same  subject —  Who  have  a  right  to  preach  the  gospel  1 

It  is  expressly  enjoined  in  the  word  of  God  that  we  should  ear- 
nestly contend  for  the  faith  once  delivered  to  the  saints.     This 


*  Extracted  from  the  Christian  Magazine  for  Sept.  1797 — a  periodical  pub- 
lication well  worth  the  perusal  of  the  friends  of  evangelical  doctrine. 


APPEjSDIX-  2^  J 

faith  includes  all  the  ordinances,  as  well  as  all  the  doctrines  of 
Christ ;  and  it  is  no  less  our  duty  to  contend  for  the  former  than 
tor  the  latter,      fhey  have  been  equally  opposed,  and  there  is  the 
same  necessity  why  we  should  contend  for  both.'     Amono-  the  or- 
dinances  of  Christ,  the  preaching  of  the  gospel  holds  a  principal 
place,  and  it  hath  accordingly,  in  all  ages,  met  with  considerable 
opposition.     Like  other  ordinances,  it  hath  been  often  grievously 
abused,  and  perverted  to  the  most  unworthy  purposes.     By  many 
who  would  be  esteemed  the  wise  of  the  world,  it  is  counted  un- 
worthy  the  attention   of  any  but  the  vulgar:  it  has  been  called 
the  foolishness  of  preaching.     The  infidels  of  our  time,  and  some 
who,  by  attachment  to  the  Arian  and  Socinian  system,  are  in  a 
progress  to  infidelity,  cry  it  down  as  a  human  device  or  piece  af 
cratt.      Ihis  need  not,   however,  occasion  any  great   surprise- 
the  spirit  of  the  world  savoreth  not  the  things   that  be  of  God, 
and  the  enemies  of  the  truth  naturally  wish  to  have^ull  scope  to 
propagate  their  delusions.      But  it  is  matter  of  regret  that  the 
preaching  of  the  gospel  is,  by  many  who  attend  upon  it,  too  little 
regarded  as  an  ordinance  of  Christ.     And  some  of  the  professed 
friends  of  gospel  doctrine  so  far  mistake  the  nature  and  institu- 
tion  of  preaching,  as  to  engage  in  it  without  any  other  call  than 
their  own  abundant  zeal,  and  even  to  plead  that  all  should  do  so 
who  find  themselves  qualified.     To  show  that  such  a  sentiment 
and  practice  have  no  warrant  from  the  word  of  God,  the  following 
observations  are  offered.  '° 

I.  The  preaching  of  the  gospel  is  an  ordinance  that  Christ  hath 
appointed  for  the  gathering  and  edification  of  his  Church  ;  and 
being  a  matter  of  positive  institution,  all  that  belongs*  to  the  ad' 
ministration  of  it  can  be  learned  only  from  the  rules  and  approved 
examples  recorded  in  the  New  Testament.     It  is  not  like  those 
duties  that  are  incumbent  upon  all,  according  to  the  opportunities 
they  have  in  providence  for  the  performance  of  them,  and  which, 
without  any  express  commandment,  could  be  urged  upon  Chris! 
tians  by  the  common  principles  of  moral  obligation,  such  as  to 
teach  and  admonish  one  another.     And  because  the  obligation  to 
such  moral  duties  depends  not  upon  positive  institutIon,''it  must 
equally  extend  to  all,  and  no  person  whatever  can  be  free  from 
it.     But  it  is  otherwise  as  to  the  preaching  of  the  gospel,  which 
is  a  positive  institution  of  Christ;   for  it  is  a  duty  enjoined  upon 
some  only;  yea,  some  are  even  absolutely  prohibited  from  inter- 
meddling  in  it,  1  Cor.  xiv.   34  ;   1  Tim.  ii.   12  :  and  this  could 
not  be  the  case  if  it  were  a  matter  of  common  moral  obligation. 
All  arguments  therefore  taken  from  general  principles,  to  prove 
the  obligation  that  Christians  are  under  to  exert  themselves  for 
promoting  the  cause  of  religion,  are  to  no  pur]>ose  here,  as  they 


242  APPENDIX. 


do  not  prove  that  the  preaching  of  the  gospel   is  one  of  those 
mPHns  that  all  are  warranted  to  use.  rr^u  •  * 

H  Tl^ere  is  an  instituted  ministry  of  the  ordinances  of  Chrtst 
un  o  his  Church,  by  such  ministers  and  olhccbearers  as  he  hath 
^p  oi„tc<K  And  tlfe  preaching  of  the  gospel  is  f-q-"");,-;- 
red  to  as  a  principal  part  of  that  m.n.stry.   We  'f^  of  a  mm,s  ry 

of  the  word.  Acts  vi.  4;  a   "^••"^'■T  I^^/'"'' °f.  ft,^°;'^J^f„Ts! 
to  testify  the  gospel  of  the  grace  of  God,  Acts  xx.  24  ,  a  mmis- 
tryo     Loncilialion,  2  Cor%'.  18;  and  a  ministry  mto  wh.ch 
some  are  nut  bv  the  Lord  Christ,  1  Tim.  i.  12.     Th,s  mm.stry  is 
rU  open  to  all  the  members  of  the  church,  .n  such  a  manner 
as  that  everyone  who  finds  himself  disposed,  or  supposes  himself 
fo  b    qoalified,  may  engage  in  it  as  he  finds  oi^Portun.y  ;  bu. 
office-bearers  are  appointed  for  it  by  the  Lord  Christ,  Eph.iv. 
U  T'     "And  he  gave  some  apostles,  and  some  prophets,  and 
some  evangelists,  and  some  pastors  and  teachers  for  the  perfect- 
frof  tlesaints   for  the  work  of  the  ministry,  and  for  the  ed.fy.np 
of'the  body  of  Christ."     Some  of  these  oftjeers  were  ex   ao,d^ 
nary  and  temporary  ;  they  had  an  extraordinary  <=»"'/"''  ^^"^ 
endued  with  miraculous  powers,  which  are  "°^\7J^^'^/,,';"Vos 
work  of  the  ministry,  and  particularly  the  preaching  of  the  gos- 
Del    is  10  continue  to  the  end  of  the  world,  as  appears  from  the 
Dromise  given  for  the  encouragement  of  those  that  are  employed 
Lit   Man   xxviii.  20.     There%re  accordingly  ordinary  officers 
pasters,  and  teachers,  appointed  for  the  continued  exercise  of  that 

""'tTL^  instituted  office-bearers  is  this  ministry  e.-cclusively 
coinmitte.^  Mark  xvi..  Matt,  xxviii.  The  gospel  of  Christ,  m 
re  peet  of  the  public  ministry  .hereof  by  preaching  is  frequemly 
mentioned  as  a  special  and  peculiar /n«(  commit  ed  unto  them, 
'.  Cor  V.  18-20  ;  1  Tim.  i.  11,  and  vi.  20.  In  all  the  passages 
of  Scripture  where  we  have  any  mention  of  ^^^^S"  °'''.°"l- 
mission  to  preach  the  gospel,  it  would  be  ^^'^y '°/^j;'^"'  ",  ^ 
directed  only  to  persons  in  office  ;  and  a  variety  of  names  are 
given  to  those  that  are  employed  in  a  ministry  of  the  «'ord,  all 
of  which  are  expressive  of  their  peculiar  office.  They  are  called 
ministers,  1  Cor.  iii.  6  ;  officers  and  stewards,  1  Cor.  iv.  1 ;  am- 
bassadors for  Christ,  2  Cor.  v.  20  ;  heralds  (so  the  word  preacher 
signifies)  and  teachers,  2  Tim.  i.  11.  •„;„„ 

There  is  no  room  to  plead  here,  that  though  a  constant  min^try 
of  the  word,  in  a  pastoral  charge,  belongs  only  to  persons  in  othce, 
vet  all  may  occasionally  exercise  their  gilts  in  preachuig  the 
cospcl.  The  word  of  God  acknowledges  no  such  distinction  as 
timt  between  a  constant  and  an  occasional  ministry  of  the  gospel. 
It  enjoins  upon  those  who  are  called  to  the  work  of  the  ministry, 


APPENDIX  243 


not  an  occasional,  but  a  constant  exercise  of  that  ministry  ;  so  that 
whether  they  be  paid  pastors,  or  itinerant  preachers,  they  are  not 
to  entangle  themselves  with  the  atlairs  of  this  life,  but  must  be 
devoted  wholly  to  the  work  of  the  gospel,  1  Tim.  iv.  13-16  ; 
2  Tim.  ii.  4,  and  iv.  2.  And  because  they  must  thus  devote  their 
time  and  attention  to  this  work,  the  word  of  God  also  enjoins  that 
a  maintenance  be  given  them  by  those  to  whom  they  exercise 
their  ministry,  1  Cor.  ix.  7-14  ;  Gal.  vi.  0  ;  1  Tim.  v.  17.  This 
is  a  farther  evidence  that  the  ministry  of  the  word  is  restricted  to 
persons  in  office,  and  that  they  are  to  devote  their  time  and  atten- 
tion to  it,  not  entangling  themselves  in  the  prosecution  of  a  secu- 
lar  business. 

III.  Those  only  can  be  warrantably  employed  in  a  ministry 
of  the  ordinances  of  Christ,  and  particularly"  in  preachin^r  the 
gospel,  who  are  thereunto  called  by  him,  and  admitted  acco^din/r 
to  the  rule  laid  down  in  the  word.  And  none  can  be  warrantably 
acknowledged  and  received  as  office-bearers,  to  whom  that  minis- 
try  is  committed  without  some  proper  evidence  of  their  being 
called  and  sent  by  Christ.  "  How  shall  they  preach  except  they 
be  sent  ?"  Rom.  x.  15.  How,  without  this,  can  they  do  it  warrant- 
ably or  profitably  ?  And,  without  some  evidence  of  this,  what 
ground  have  we  to  expect  a  blessing  in  waiting  upon  their  minis- 
try  ?  It  is  not  a  mere  providential  sending  that  is  here  meant,  as 
if  there  were  no  more  necessity  than  abilities,  and  an  opportunity 
of  exercising  thom  ;  for  so  the  ministers  of  Satan  may  be  sent, 
and  a  lying  spirit  was  thus  sent  among  the  prophets  of  Ahab! 
But  this  sending  means  the  call  of  Christ,  intimated  in  such  a  way 
as  to  warrant  the  preacher,  and  with  such  evidence  as  may  satis- 
fy  the  conscience  of  the  hearers,  in  receiving  his  ministry  as  the 
ordmance  of  Christ.  A  zeal  f;)r  God,  a  strong  desire  of  being 
useful  to  souls,  and  even  a  persuasion  of  having  the  call  of  Christ, 
cannot  be  sufficient  warrant  to  the  preacher';  far  less  can  the- 
hearers,  in  receiving  him,  proceed  upon  grounds  so  uncertain. 

The  apostles,  and  some  other  ministers  in  the  beginning  of  the 
Christian  dispensation,  had  an  extraordinary  call  and  immediate 
mission  by  Christ,  and  this  was  evidenced  to  all  by  the  miraculous 
powers  bestowed  on  them.  These  powers  are  now  ceased,  and  it 
IS  vain  to  plead  any  such  immediate  call.  The  ordinary  call  of 
Christ  to  the  work  of  the  ministry  is  intimated  by  or  through  the 
church,  judging  thereof  by  the  rules  laid  down  in  the  worcT;  and 
according  to  these  rules,  they  that  are  found  qualified  and  called, 
are  to  be  admitted  to  the  ministry  by  them  who  are  already  invest- 
ed with  it.  The  charge  is  given  to  the  office-bearers  of  the 
church,  to  commit  that  ministry  which  they  have  received  "to 
faithful  men,  who  shall  be  able  to  teach  others  also,"  2  Tim.  ii.  2  • 


^AA  APPENDIX. 

Tit  i  5  And  for  their  direction  in  this  matter,  the  qualifi- 
cations necessary,  both  as  to  character  and  abilities,  are  laid  down 
in  the  word,  particularly  in  1  Tim.  iii.  ;  of  these  qua  .fica- 
tions  they  arc  rc-riuired  to  make  an  impartial  and  deli Ix. rate  ex. 
amination,  so  as  U>  lay  haruU  suMenly  on  ru)  rmn,  1  lim.  iv.  ZZ, 
but  to  admit  to  the  office  of  the  ministry  thos^j  only,  who  by  this 
trial,  they  have  reason  to  jud^e  are  called  and  sent  by  Christ. 

It  is  vain  to  distinjruihh  h<:re  between  a  pastor  of  a  con^^rega- 
tion  and  an  itinerant'  preacher;  as  if  the  call  of  the  church  was 
necessary  only  to  the  former  and  not  to  the  latter.  If  by  the  call 
of  the  church  is  meant  only  the  choice  and  call  of  the  people,  it 
is  admitted,  that  this  is  only  necessary  to  fix  a  pastoral  relation 
to  that  part  of  the  flock  ;  but  a  regular  admission  to  the  work  ot 
the  ministry,  by  the  ofF.ce-l>earers  of  the  church,  is  equally  neces- 
sary in  the  case  of  all  that  are  employed  in  it,  whether  they  have 
a  fixed  charjre  or  not.  Timothy,  who  had  no  fixed  charge,  and 
though  pr.inted  out  by  prophecy  as  designed  for  the  ministry^wa^ 
ordained  and  admitted  to  it  by  the  presbytery.  And  though 
Paul  and  Barnabas  had  an  extraordinary  call,  yet  the  prophets 
and  teachers  of  the  church  at  Antioch  are  directed  to  separate 
and  send  them  out,  accr.rding  to  the  call  of  the  Holy  Ghost,  to 
preach  the  gospel  unto  the  Gentiles,  Acts  xiii.  A  principal  design 
of  this  sf^ems  to  have  been,  to  set  an  example  of  procedure  to  the 
church  in  after  times. 

It  appears,  then,  that  the  preaching  of  the  gospel  is  an  ordi- 
nance or  institution  of  Christ— that  the  ministry  of  that  and  other 
ordinances  belongs  only  to  those  office-bearers  whom  he  hath  ap- 
pointed and  commissioned  for  that  end— and  that  in  ordinary 
cases,  none  can  Ut  acknowledged  as  sent  by  him,  but  such  as  are 
admitted  to  the  ministry  in  the  way  alx.ve  mentioned.  1  hese  ob- 
servations would  have  admitted  a  much  larger  illustration  ;  but 
as  thr-y  are,  they  may  assist  an  attentive  reader  to  consult  his 
Bible  for  further  satisfaction.  It  is  necessary,  however,  to  take 
gome  notice  of  the  arguments  urged  in  support  of  the  opposite  sen- 
timent, and  of  the  attempt  to  prove  that  every  man  who  is  quali- 
fied has  a  right  to  preach  the  gosp^,  without  any  regular  call  and 
admission  by  the  church.     And, 

1st.  It  is  pretended  that  this  is  enjoined  upon  all  that  are  quali- 
fif^d  for  it,  because  Christians  are  called  to  teach,  exhort,  and  ad- 
monish one  another.  But  even  supi>osing  that  this  were  to  be 
undcrstrxid  of  preaching,  or  a  public  ministry  of  the  word  such 
directions,  though  expressed  generally,  would  not  apply  to  all,  but 
to  thosfi  only  who  are  called  to  the  ministry,  according  to  the  lim- 
itation and  restriction  that  is  laid  down  in  other  places  of  Scrip- 
ture.    There  is,  however,  no  necessity  of  understanding  these 


APPENDIX.  245 

directions  in  that  sense.  The  Scripture  evidently  distinguishes 
the  preaching  of  the  gospel,  or  that  public  teaching  which  be- 
longs to  an  instituted  ministry,  from  that  private  teaching  which 
is  competent  to,  and  obligatory  on,  all  Christians  by  the  law  of 
love  ;  the  latter  is  enjoined  upon  some  to  whom  the  former  is  ab- 
solutely prohibited  :  compare  1  Tim.  ii.  12,  with  Tit.  ii.  3,  4. 
Christians  in  a  private  station  have  abundant  opportunity,  and  or- 
dinarily much  more  than  they  improve,  to  exercise  their  talents 
in  teaching  their  families,  friends,  and  neighbors,  without  inter- 
fering with  that  public  ministry  of  the  word  which  is  committed 
to  those  who  are  especially  called  thereto. 

2d.  Some  passages  of  Scripture  are  urged,  wherein  it  is  sup- 
posed all  Christians  are  enjoined  to  exercise  their  qualifications 
in  public  teaching  or  preaching:  particularly  Rom.  xii.  6-8; 
1  Pet.  iv.  10,  11.  These  Scriptures,  on  the  contrary,  restrict  the 
public  ministry  of  the  word  to  those  invested  with  an  office,  and 
it  is  that  ministry  which  belongs  to  their  office  that  is  spoken  of. 
In  Rom.  xii.  persons  in  office  are  exhorted  to  apply  themselves 
faithfully  and  diligently  to  that  ministry  to  which  they  are  called, 
whether  it  be  a  ministry  of  the  word,  and  of  spiritual  things,  or 
a  ministry  of  temporal  things,  and  that  without  envying  others 
who  have  a  different  office  and  ministry.  And,  to  enforce  this 
exhortation,  the  apostle  compares  the  Church  to  the  natural  body, 
ver.  4,  in  which  all  members  have  not  the  same  office,  but  one 
member  is  appointed  to  one  office,  and  another  member  to  a  dif- 
ferent office :  and  so  it  is  in  the  Church  of  Christ,  ver.  .5.  The 
same  allusion  is  applied  more  largely,  1  Cor.  xii.  27,  28,  to  illus- 
trate this  very  point.  The  other  passage,  1  Pet.  iv.  10,  11,  is  of 
the  very  same  import :  those  in  office  are  called  to  exercise  their 
ministry  faithfully,  whether  it  be  in  spiritual  or  temporal  things, 
and  are  addressed  as  stewards,  ver.  10  :  'v^s  every  man  hath  re- 
ceived the  gift,  even  so  minister  the  same  one  to  another  as  good 
stewards  of  the  manifold  grace  of  God."  Some  are  led  to  mistake 
the  meaning  of  these  Scriptures,  by  misunderstanding  the  word 
gift,  as  if  it  meant  only  talents  or  qualifications  ;  whereas,  in  these 
and  many  other  passages,  it  means  a  certain  office  and  ministry 
to  which  one  is  appointed.  Eph.  iv.  8,  11  :  He  gave  gifts  unto 
men  ;  he  gave  some  apostles,  some  prophets,  &;c.  1  Tim.  iv.  14  : 
"  Neglect  not  the  gift  that  is  in  thee,  w  hich  was  given  thee  by  pro- 
phecy, with  the  laying  on  of  the  hands  of  the  presbytery.''  Timo- 
thy was  ordained  to  the  office  of  the  ministry  in  consequence  of 
special  direction  of  the  spirit  of  prophecy.     See  1  Tim.  i.  18. 

3d.  It  is  also  supposed  and  much  insisted  on  by  some,  that  both 
precept  and  example  for  the  preaching  of  the  gospel,  by  what 
they  call  every  gifted  brother,  mav  be  found  in.  1  Cor.  xiv,  31,  which 
21'^ 


246  APPENDIX 

is  particularly  urged  in  support  of  their  opinion  :  "  For  ye  msLV  all 
prophesy,  one  by  one,  that  all  may  learn,  and  a//  may  be  comfort- 
ed." But  universal  terms,  such  as  are  here  used,  are  limited  or 
extended  according  to  the  subjpct ;  and  that  even  in  the  same 
verse,  as  in  chap.  xv.  22.  In  liice  manner  here,  the  all  that  may 
prophesy  are  not  the  same  all  that  may  learn  and  be  comforted. 
The  latter  may  extend  to  all  the  members  of  the  church,  and 
even  to  strangers  who  might  come  into  their  assemblies ;  the  for- 
mer could  apply  only  to  a  few.  Some  members  of  the  church 
are  expressly  prohibited  from  public  teaching,  ver.  34.  Besides, 
all  were  not  prophets,  chap.  xii.  29,  and  therefore  all  could  nei- 
ther prophesy,  nor  could  warrantably  attempt  it.  The  state  of 
matters  referred  to  in  that  chapter  seems  to  have  been  this  :  The 
church  at  Corinth  was  numerous,  and  had  many  ministers,  of 
whom  the  most,  if  not  all,  were  endowed  with  some  miraculous 
power,  such  as  that  of  prophecy,  of  speaking  strange  languages, 
and  the  like  ;  they  were  proud  of  these  gifts,  and  forward  to  show 
them,  ver.  26,  which  occasioned  disorder  in  their  assemblies  for 
worship  ;  those  that  had  the  gift  of  tongues  prevented  the  proph- 
ets,  and  did  not  modestly  give  place  to  one  another.  These  dis- 
orders  the  apostle  reproves,  and  exhorts  them  to  exercise  their 
gifts  in  a  more  regular  and  decent  manner,  for  the  edification  of 
the  church.  This  being  the  case,  it  is  strange  to  plead  this  pas- 
sage as  a  warrant  for  the  preaching  of  the  gospel  by  those  who 
are  in  no  office,  and  who  neither  have  any  miraculous  power  to 
prove  their  immediate  call  by  Christ  to  the  work  of  the  ministry, 
nor  are  admitted  thereto  by  the  call  of  the  church. 

4th.  Further,  we  are  referred  to  Acts  viii.  1-4,  for  an  exam- 
pie  of  the  preaching  of  the  gospel  by  persons  not  in  office.  We 
are  told,  ver.  1,  that  "there  was  a  great  persecution  against  the 
church  which  was  at  Jerusalem,  and  they  were  all  scattered 
abroad — except  the  apostles."  And  it  is  said,  ver.  4,  "  they,  that 
were  scattered  abroad,  went  everywhere  preaching  the  icord.'' 
From  this  it  is  argued,  that  the  Church  in  general  proclaimed  the 
gospel  of  the  Lord  .lesus.  But  why  mention  the  Church  in  gene- 
ral, when  the  method  of  reasoning  used  would  equally  prove  that 
the  Church  universally  did  so;  and  the  absurdity  of  such  reason- 
ing must  be  evident  upon  a  very  little  consideration  of  the  subject. 
How  absurd  to  suppose  that  all  mentioned  in  ver.  1,  refers  to  and 
comprehends  all  tlie  members  of  that  church,  and  that  all  the 
thousands  and  ten  thousands  belonging  to  it  were  all  scattered 
abroad,  or  that  they  all,  men,  women,  and  children,  went  every, 
where  preaching  the  word  !  Are  we  not  told,  ver.  3,  that  some 
of  them,  probably  many  of  them,  both  men  and  women,  were 
haled  and  committed  to  prison  ?     Or.  had  all  the  members  of  the 


APPENDIX.  247 

cliurch  been  driven  from  Jerusalem,  how  were  the  apostles  to  be 
employed?  Did  they  only  tarry  to  gather  a  new  church  ?  When 
it  is  said,  ver.  3,  that  Saul  entered  into  every  house,  how  absurd 
would  it  be  to  suppose  that  it  is  meant  every  house  in  Jerusalem, 
or  even  every  house  in  which  there  was  a  Christian  !  The  ex- 
pression, also,  everywhere.,  ver.  4,  must  be  limited.  It  would 
therefore  be  unreasonable  to  object  against  a  proper  limitation  of 
the  word  all,  ver.  1.  And  about  the  just  limitation  of  it  we  need 
be  at  no  loss.  They  were  all  scattered  abroad — except  the  apos- 
tles. What  reason  can  there  be  for  mentioning  only  the  apostles 
as  excepted,  while  there  were  so  many  other  members  of  that 
church  still  remaining  at  Jerusalem,  but  this,  that  the  persons  re- 
ferred to  were  of  the  same  description  in  general  with  the  apos- 
tles, persons  in  office,  ministers  of  the  church  ?  Others  might  also 
be  scattered,  but  these  are  here  spoken  of;  and  Philip,  an  evan- 
gelist, and  endowed  with  miraculous  powers,  is  mentioned  as  one 
of  them. 

5th.  As  to  the  case  of  Apollos,  which  some  urge  as  affording 
irresistible  evidence  to  prove  that  all  who  are  qualified  may 
preach  the  gospel,  a  few  words  may  suffice.  He  spoke  boldly 
in  the  synagogue,  the  practice  of  which  is  no  rule  to  the  Chris- 
tian Church.  He  was  not  yet  acquainted  with  some  important 
doctrines  of  the  New  Testament  Church,  much  less  could  he  be 
acquainted  with  the  ordinances  of  it.  Two  intelligent  Christians 
instructed  him  more  perfectly  in  the  way  of  God.  He  was  re- 
commended by  the  brethren  to  the  church  at  Corinth,  and  tliere 
he  labored  successfully  in  the  work  of  the  ministry.  And  what 
is  all  this  to  the  purpose  for  which  his  example  is  urged '?  We 
have  no  information,  indeed,  of  what  time,  nor  in  what  manner, 
he  was  called  and  admitted  to  the  work  of  the  ministry,  more 
than  we  have  about  many  others  mentioned  in  Scripture :  but  he 
is  expressly  called  a  minister,  and  is,  once  and  again,  classed 
with  the  chiefest  of  the  apostles,  1  Cor.  i.  12,  iii.  5,  22. 

Lest  these  and  the  like  arguments  should  be  found  insufficient, 
recourse  is  had  by  some  to  the  plea  of  pure  motives  and  good 
designs,  with  a  kind  of  appeal  to  the  judgment  of  the  great  day, 
and  profession  of  trust,  that  they  are  such  as  will  not  then  be 
condemned.  It  is  a  great  satisfaction  to  have  the  testimony  of 
conscience  to  the  purity  of  motives  in  every  part  of  conduct  that 
is  warranted  by  the  word  of  God,  and  also  to  know  that  the  judg- 
ment of  the  saints  at  the  great  day  will  be  a  judgment  of  mercy. 
But  every  part  of  the  truth  of  Christ  will  be  determined  at  that 
day  in  exact  conformity  to  what  is  now  declared  in  the  word. 
And  the  purest  motives  and  most  noble  designs  are  no  rule  of 
conduct  to  any ;  much  less  can  they  give  satisfaction  to  others. 


248  APPENDIX- 

These  obsen'ations  concerning  the  in^itutJon  of  a  gospel  min- 
istry, the  writer  is  persuaded,  are  agreeable  to  the  word  of  Gofi : 
if  they  be  not,  it  would  be  idle  to  appeal  to  Ijis  motives  in  supp<')rt 
of  thenn.  But  he  can  freely  say  that  they  are  here  offered  to  the 
public,  not  fronn  a  desire  of  controversy,  but  from  a  conviction, 
that  at  this  time  it  is  necessary,  on  different  accounts,  to  call 
people's  attention  to  the  ff>ind  and  will  of  Christ,  as  revealed  in  the 
word  concerning  this  subject.  Let  not  sucfi  of  the  friends  of  reli- 
gion, as  may  be  of  different  sentiments  from  what  are  here  ex- 
pressed, be  offf^nded  at  an  attempt,  in  the  spirit  of  meekness,  to 
remove  their  mistakes:  nor  let  them  impute  it  to  envy,  pride,  or 
selfish  principles.  In  a  perfect  Cf>ns)s1ency  with  all  that  he  liath 
advanced,  the  writer  can  say,  "  Would  to  Go<i  that  all  the  Lord's 
people  were  prophets." 

It  is  a  necessary  consequence  of  what  is  advanced  on  thi«  sub- 
ject, that  all  should  be  careful  that  the  ministry  of  the  ordinances 
they  attend  u])on  be  such  as  is  warranted  in  the  word.  If  none 
can  warrantably  preach  except  they  be  sent,  we  cannot  warranta- 
bly  attend  on  the  ministry  of  any  but  those  who  we  have  reason 
to  believe  have  Christ's  call  and  mission.  And  if  it  Ui  an  objec- 
tion against  a  pastor  of  a  congregation,  that  he  is  imfxjsed  ufxin 
the  flock  without  their  choice,  it  is  no  less  an  objection  against  a 
preacher,  if  he  be  not  admitted  to  the  ministry  of  the  word  by 
those  whose  office  it  is  to  examine  his  rjualifioations,  and  judge 
of  his  call.  It  rnus-t,  however,  be  acknowjfidged,  that  to  have 
gone  through  the  ordinary  ihrrriH  of  admission  is  no  sufficient 
evidence  of  one's  having  the  call  of  Christ.  The  outward  forms 
may  be  observed,  while  the  spirit  and  design  of  them  is  neglected, 
and  the  rule  of  the  word  transgressed.  Xor  can  any  l>e  acknow- 
ledged as  sent  by  Christ,  unless  their  character  corresp^jnd  with 
that  pinted  out  and  requirefJ  in  the  word,  and  unless  the  doctrine 
they  teach  be  the  gos|r>el  of  Christ.  None  can  l>e  supf>osed  to 
have  a  mission  from  Christ,  who  do  not  bring  his  message,  2  John 
ver.  10  :  '*  If  there  c-ome  any  unto  you  and  bring  n^/t  this  doctrine, 
receive  him  not  into  your  housfi,  neither  bid  him  Cod  speed." 
But  when  we  are  favored  with  the  pure  gospel,  and  an  adminis- 
tration of  it  agreeable  to  the  word,  let  us  wait  upon  it  diligently  ; 
regarding  the  preaching  of  the  gospel  as  an  ordinance  of  Christ, 
and  depending  on  his  promised  blessing  to  make  it  effectual  :  for 
when  "  the  world  by  wis^Jom  knew  not  God,  it  pleased  God,  by 
the  foolishness  of  preaching,  to  save  them  that  believe,"  1  Cor. 
i.  21. 

Both  parts  of  this  number  are  recommended  to  the  scrioas  con- 
sideration of  what  are  called  lay-preachers,  and  of  such  as  favor 
that  scheme.     And  let  all  intruders  uprm  the  office  of  the  holy 


APPENDIX.  249 

ministry,  with  their  deluded  votaries,  beware  lest  it  should  be  said 
to  them,  Who  hath  required  this  at  your  hands  ? 


NO.  IV. 

Quest.  Have  not  the  people  a  divine  right  to  choose  their  own 
pastors  and  other  church  officers  ? 

Ans.  In  those  divinely  qualified  for  the  ministry,  there  are  di- 
versities of  gifts,  though  but  one  spirit.  As  the  same  food,  though 
abundantly  wholesome  and  nourishing,  is  not  equally  suited  to  the 
taste,  appetite,  and  constitutions  of  different  persons  and  nations  ; 
so  the  same  gifts  in  a  candidate  for  the  gospel  ministry  are  not 
equally  adapted  to  every  person  and  place.  To  secure  edifica- 
tion there  must  therefore  be  a  choice  of  the  gifts  most  suitable. 
And  who  fitter  to  make  it  than  those  who  are  to  enjoy  the  use 
thereof,  if  their  senses  be  exercised  to  discern  good  and  evil  ? 
Can  any  man  pretend  to  know  better  what  gifts  suit  the  case  of 
my  soul  than  I  do  myself? 

Those  ignorant  of  the  fundamental  truths  of  Christianity  ;  those 
scandalous,  profane  deniers  of  the  divine  original  of  the  Old  and 
New  Testaments,  or  of  any  trutii  therein  plainly  revealed  ;  those 
neglecters  of  the  public,  private,  and  secret  worship  of  God  ; 
those  given  to  cursing,  swearing,  Sabbath  profanation,  drunken- 
ness, whoredom,  or  other  scandalous  courses,  are  destitute  of  ca- 
pacity and  right  to  choose  a  gospel  minister.  The  ignorant  are 
utterly  incapable  to  judge  of  either  the  preachers  matter  or 
method.  The  openly  wicked  have  their  hatred  of  Christ,  and  a 
faithful  minister,  marked  in  their  forehead  ;  neither  are  such 
qualified  to  be  visible  members  of  the  Christian  Church.  To  ad- 
mit them  therefore  to  choose  a  Christian  pastor  would  be  a 
method,  introducing  ruin  and  wo;  a  method  equally  absurd  as 
for  unfreemen  to  choose  the  magistrates  of  a  burgh  :  rather, 
equally  absurd  as  if  ignorant  babes,  and  our  enemies  the  French, 
should  be  sustained  electors  of  our  members  of  parliament  and 
privy  council. 

Whether  visible  believers,  adults,  and  having  a  life  and  conver- 
sation becoming  the  gospel,  have  a  right  from  God  to  choose  their 
pastors  and  other  church  officers,  must  now  be  examined. 

All  along  from  the  Reformation  it  has  been  the  avowed  princi- 
ple of  Scotch  Presbyterians,  that  tiiey  have  a  divine  warrant  to 
choose  tiieir  own  pastors  and  other  ecclesiastic  officers.  The 
first  book  of  discipline,  published  A.  D.  1560,  declares  the  lawful 
calling  of  the  ministry  to  consist  in  the  election  of  the  people,  the 


250  APPENDIX. 

examination  of  the  ministry,  and  administration  by  both,  and  that 
no  pastor  should  be  intruded  on  any  particular  kirk  without  their 
consent.  Their  second  book  of  discipline  declares  that  the  people's 
liberty  of  choosing  church  officers  continued  till  the  Church  was 
corrupted  by  antichrist :  that  patronage  flowed  from  the  Pope's 
canon  law,  and  is  inconsistent  with  the  order  prescribed  in  God's 
word.  From  various  documents  the  assembly  of  173G  declared 
it  obvious,  that  from  the  Reformation  it  had  been  the  fixed  princi- 
ple of  this  church  that  no  minister  ought  to  be  intruded  into  any 
church  contrary  to  the  will  of  the  congregation.  They  seriously 
recommended  a  due  regard  hereunto  in  planting  the  vacancies, 
as  judicatories  would  study  the  glory  of  God,  the  honor  of  God, 
and  the  edification  of  men.  It  is  the  law  of  heaven,  however,  the 
book  of  the  Lord,  that  here  and  everywhere  we  intend  to  build 
our  faith  upon. 

That  of  Matthias  is  the  first  instance  of  an  election  of  an  offi- 
cer in  the  Christian  Church.  No  doubt,  then,  it  is  marked  in  the 
sacred  history  as  a  pattern  for  the  ages  to  come.  Being  an  offi- 
cer extraordinary,  his  call  was  in  part  immediately  divine,  by  the 
determination  of  the  lot.  Being  a  church  officer,  he  was  chosen 
by  the  Church  as  far  as  consistent  with  his  extraordinary  office. 
The  disciples  about  Jerusalem  (J 20)  were  gathered  together. 
Peter  represented  the  necessity  of  filling  up  Judas's  place  in  the 
apostolate  with  one  who  could  be  a  meet  witness  of  Jesus'  doc- 
trines, miracles,  death,  and  resurrection.  The  one  hundred  and 
twenty  disciples  chose,  appointed,  or  presented  to  whom  they 
judged  proper  for  that  work.  The  office  being  extraordinary,  and 
perhaps  the  votes  equal,  the  decision  which  of  tiiese  two  was  re- 
ferred to  the  divine  determination  of  the  lot.  After  prayer  for  a 
perfect  one,  it  fell  upon  Matthias,  and  he  was,  by  suflfrages,  or 
votes,  added  to  the  number  of  the  apostles. 

Had  the  next  election  of  a  church  officer  entirely  excluded  tlie 
Christian  people,  one  had  been  tempted  to  suspect  that  Matthias's 
extraordinary  case  was  never  designed  for  a  pattern.  Instead 
hereof,  the  choice  being  of  an  ordinary  officer,  is  entirely  deposit- 
ed in  their  hands.  Never  were  men  better  qualified  for  such  an 
election  than  the  inspired,  the  spirit-discerning  apostles ;  yet 
when  restrained  by  laborious  attendance  to  their  principal  work, 
the  ministry  of  the  word  and  of  prayer,  from  suflScient  leisure  to 
distribute  their  multiplied  alms  to  their  now  numerous  poor,  and 
directed  by  the  Holy  Ghost,  they  ordered  the  Christian  people  to 
lookout.,  choose  seven  of  their  number,  men  of  honest  report,  full 
of  the  Holy  Ghost  and  of  wisdom,  who  might  be  ordained  to  the 
office  of  deacons.  Judging  of  the  mentioned  qualifications,  the 
Christian  multitude;  entirely  of  their  own  accord,  chose  Stephen, 


APPENDIX.  251 

Philip,  Prochorus,  Nicanor,  Timon,  Parmenas,  and  Nicolas. 
These  they  presented  to  the  apostles,  who  immediately  ordained 
them  by  prayer,  and  imposition  of  hands.  Acts  vi.  1-6.  Here, 
by  inspired  appointment,  the  people  had  the  whole  power  of  elect- 
ing their  deacons.  If  they  have  the  power  of  electing  one  ordi- 
nary officer,  why  not  of  all  ?  If  in  the  case  of  deacons  they  can 
judge  of  the  qualifications  of  honest  report,  full  of  the  Holy  Ghost 
and  ofivisdom,  what  hinders  them  to  judge  of  these  and  the  like 
of  ministers  ?  If  Jesus  and  his  apostles  argued  from  the  less  to 
the  greater.  Matt.  vi.  30,  1  Cor.  ix.  10,  who  can  forbid  us  to  argue 
so  ?  If  it  be  right  and  equal  for  the  Christian  people  to  choose 
deacons  who  take  care  of  their  sacred  alms,  is  it  not  much  more 
right  and  equal  that  they  have  the  choice  of  their  pastors,  who 
take  the  oversight  of  their  souls  ? 

A  third  instance  of  the  Christian  people  electing  their  ecclesi- 
astical officers,  relates  to  the  joint  travels  of  Paul  and  Barnabas 
at  Lystra  and  places  around,  Acts  xiv.  23.  These  two  divinely 
directed  messengers  of  Christ,  having  ordained  (or,  as  properly 
translated  from  the  Greek,  through  suffrages  or  votes  constituted) 
them  elders  (presbyters)  in  every  city,  and  prayed  with  fasting,  com- 
mended them  to  the  Lord.  Here  it  is  plainly  marked  that  these 
elders,  presbyters,  were  chosen  by  suffrages  (votes)  in  order  to 
ordination.  This  the  Greek  word  in  our  version,  by  tlie  fraud 
of  the  English  bishops  rendered  had  ordained,  plainly  imports. 
The  root  of  this  word  is  borrowed  from  the  custom  of  giving 
votes  at  Athens  and  elsewhere  in  Greece,  by  lifting  up  of  the 
hand.  Wherever  it  is  used  in  the  Greek  Testament,  and  for  any 
thing  we  know  in  every  Greek  author,  not  posterior  to  Luke,  the 
writer  of  the  Acts,  it  constantly  implies  to  give  vote  or  suffrage. 
In  the  text  before  us  it  agrees  with  Paul  and  Barnabas  ;  because 
they  presided  in  the  choice,  and  finished  the  design  of  it  by  ordi- 
nation. Here,  moreover,  it  is  evident  that  the  persons  chosen  for 
elders  (presbyters)  were  set  apart  to  their  office,  not  by  a  hurried 
prayer  and  riotous  banquet,  but  by  prayer  and  fasting  :  and  this 
manner  of  choice  and  ordination  was  used  in  every  church.  The 
very  performance  of  the  work  of  ordination  in  public  conjunction 
with  the  church  tacitly  infers  their  consent. 

Christ's  commanding  his  people  to  try  the  spirits,  to  try  false 
prophets,  and  to  flee  from  them,  1  John  iv.  1,  2,  necessarily  im- 
ports a  right  to  choose  the  worthy,  and  reject  the  vile  ;  to  choose 
what  suits  our  edification,  and  to  reject  what  doth  not ;  for,  if 
we  must  receive  whoever  is  imposed,  there  is  no  occasion  ibr  trial, 
we  can  have  no  other.  The  privilege  of  trial  here  allowed  to 
Iiis  people  by  Christ  plainly  supposes  their  having  some  ability 
for  it ;  and,  by  a  diligent  perusal  of  his  word,  and  consulting  his 


252  APPENDIX. 

ministers,  they  may  become  more  capable.  Has  our  adored  Re- 
deemer thuR  intrusted  to  his  adult  members  the  election  of  their 
pastors  ?  at  wliut  peril  or  p;uilt  do  any  ministers  or  laics  concur 
to  boreavft  them  thereof,  thrustinjr  men  into  tiio  evangelic  office  by 
anotlicr  way  ;  thus  constituting  th(!m  spiritual  thieves  and  robbers  ? 
h)ijU"di\  of  being  gentle  to  church  members,  as  a  nurse  cherisheth 
her  children  ;  instead  of  condescendinir  to  mcn'of  low  degree,  and 
doing  all  things  to  the  glory  of  God.  and  the  edification  of  souls,  is 
not  this  to  s(it  ut  naught  their  brethren  ;  exercise  lordly  dominion 
over  the  members  of  (Jhrist ;  and  rule  them  with  rigor? 

In  the  oracles  of  (iod,  where  is  tiie  hint,  tliat  the  choice  of 
pastors  for  the  Christian  people  is  lodged  in  any  but  themselves? 
— Since  men  apostolic  and  inspired  j)ut  the  choice  from  them- 
selves to  tlie  Cluistian  people  ;  who  can  believe  that  it  belongs  to 
the  clergy  ?  Acts  i.  and  vi.  When  Christ  avers  his  kingdom  is 
not  of  this  world  ;  when  he  threatens  judgment  without  mercy 
to  such  as  in  his  worshipping  assemblies  more  readily  give  a  seat 
to  the  rici),  with  his  gold  ring  and  gay  clothing,  than  to  the  poor  ; 
can  it  be  imagined  tliat  he  has  intrusted  the  choice  of  his  ambas- 
sadors to  men,  for  their  greatness  ? 

There  is  indeed  a  haughty  objection  often  stated  against  the 
people's  choice  :  Shall  a  cottager,  poor  and  unlearned,  who  pays 
not  one  farthing  of  the  stipend,  and  at  next  term  will  perhaps 
remove  from  the  congregation,  have  an  espial  choice  of  a  minister 
with  his  master,  a  gentleman,  a  nobleman,  of  liberal  education, 
of  distinguished  abilities,  who  is  head  of  a  large  family,  has  a 
fixed  property  and  residence  in  the  parish,  and  furnishes  almost 
the  whole  benefice?  Will  you  (ly  in  tiie  face  of  our  civil  law  ? 
Will  you  [)lead  for  the  method  of  choosing  church  ofheers,  which 
already  has  produced  so  nmch  strife,  bloody  squabbling,  or  riot? 
If  Christ's  kingdom,  as  himself  when  dying  attested,  is  not  of  this 
world,  how  can  outward  learning,  riches,  settled  abode,  or  any 
worldly  thing,  constitute  one  a  member  thereof?  These  do  not 
make  one  a  hoXU'.r  Christian.  No.  Not  many  wise  men  after  the 
flesh,  not  many  mighty,  not  many  noble,  are  called  with  a  holy 
calling.  How  ordinarily  do  rich  men  oppress  tiie  saints,  draw 
them  before  judgment-seats,  and  blaspheme  Jesus'  worthy  name, 
by  which  they  are  called  !  If  worldly  privileges  and  endowments 
cannot  make  one  a  subject  of  the  Mediator's  spiritual  kingdom, 
liow  can  they  entitle  any  to,  or  raise  him  above  his  brethren  in, 
the  privileges  thereof?  If  by  the  Son  of  Cod  the  poor  cottager 
has  been  made  free  indeed  ;  has  been  taught  to  profit ;  is  rich  in 
faith  ;  is  a  king  and  priest  unto  Cod  ;  and  hath  received  a  king- 
dom  that  cannot  be  moved  ;  in  the  view  of  the  Omniscient  and 
his  angels,  and  every  man  wise  to  salvation,  how  little  is  he  in- 


APPENDIX.  053 

ferior  to  his  rich,  perhaps  his  graceless,  master  ?  Your  rich  man 
has  college  education,  understands  philosophy,  history,  law, 
agriculture  ;  but  will  that  infer  that  he  understands  his  Bible, 
understands  Christian  principles,  spiritual  experiences,  and  what 
spiritual  gifts  best  correspond  therewith,  better  than  his  cottager, 
who  daily  searches  the  Scriptures,  and  has  heard  and  learned  of 
the  Father  ?  How  oft  are  the  great  things  of  God  hid  from  the 
wise  and  prudent,  and  revealed  unto  babes  !  Christ  crucified  was 
to  the  learned  Greeks  foolishness  ;  but  to  the  poorest  believer  the 
power  of  God  and  the  wisdom  of  God.  '•  The  natural  man," 
however  learned,  "  receiveth  not  the  things  of  the  Spirit  of  God, 
neither  can  he  know  them  ;  for  they  are  spiritually  discerned," 
I  Cor.  ii.  14.  How  easy  to  find  the  herdman,  or  the  silly  wo- 
man, who  will  endure  a  trial  on  Christian  principles  to  far  better 
purpose  than  many  of  your  rich,  your  great  men  ! — Your  great 
man  is  the  head  of  a  numerous  family,  and  has  great  influence 
in  the  corner.  That,  no  doubt,  is  a  strong  motive  for  him,  if  he 
is  a  Christian,  to  be  exceeding  wary  in  his  choice  :  if  he  is  so,  no 
doubt  his  Christian  judgment,  as  far  as  is  consistent  with  spiritual 
liberty,  is  to  have  its  own  weight.  But  while  Christ's  ^'m^o^^om  is 
not  of  this  world  ;  while  in  him  there  is  neither  male  nor  female^ 
bond  nor  free  ;  headship  over  a  family  can  found  no  claim  to  a 
spiritual  privilege.  Thousands  of  heads  of  families  are  plainly 
aliens  from  the  commonwealth  of  Israel,  without  God,  and  without 
hope  in  the  world.  Many  are  heads  of  families  who,  by  neglect 
of  the  daily  worship  of  God,  of  religious  instruction,  and  by  other 
unchristian  conduct,  ruin  the  same. 

Boast  not  of  the  great  man's  settled  abode,  boast  not  of  to- 
morrow, for  thou  knowest  not  what  a  day  may  bring  forth  ;  how 
suddenly  may  disaster  and  death  pluck  him  up  by  the  roots!  The 
rich  fathers,  where  are  they  ?  Do  the  nobles  live  forever  ?  Shall 
their  dwelling  continue  to  all  generations  ?  How  often,  in  a  kw 
years,  the  rich  inheritance  changes  its  master,  while  the  race  of 
the  poor  hovers  about  the  same  spot  for  many  generations  !  What 
if  the  cottager  attend  more  to  gospel  ministrations,  in  one  year, 
than  the  rich  in  forty  !  what  if,  removing  at  next  term,  he  carry 
his  beloved  pastor  in  his  heart,  and  by  effectual  fervent  prayers, 
availing  much,  by  multiplied  groanings  that  cannot  be  uttered, 
he  bring  manifold  blessings  on  the  parish  and  ministry  which  he 
leaves  ;  while  your  rich  man,  if  wicked,  if  of  the  too  common 
stamp,  continues  in  it,  for  no  better  purpose  than  to  distress  the 
faithful  pastor,  corrupt  the  people,  bring  down  a  curse,  and  cum- 
ber the  ground  !  The  great  man  bears  the  load  of  the  stipend  no 
more  than  the  poorest  cottager.  He  purchased  his  estate  with 
this  burden  upon  it,  and  on  that  account  had   its  price  proportion- 


254  APPENDIX. 

ally  abated.  Suppose  it  were  otherwise,  might  not  a  poor  wid- 
ow's  two  mites  be  more  in  Jesus'  account  than  all  he  gives  ? 
Will  we,  with  the  Samaritan  sorcerer,  indulge  the  thought  that 
the  gifts  of  God,  the  spiritual  privileges  of  his  Church,  are  to  be 
purchased  with  money  ?  For  money  to  erect  the  church  or  defray 
the  benefice  we  must  not,  with  the  infamous  traitor,  betray  the 
Son  of  God  in  his  church — his  ordinance,  his  ministry,  into  the 
liands  of  sinners  to  be  crucified. 

It  is  in  vain  to  mention  the  civil  law :  the  very  worst  statute 
thereof,  relative  to  the  point  in  hand,  indirectly  supposes  the  con- 
sent of  the  congregation.  It  leaves  to  the  presbytery  the  full 
power  to  judge  whether  the  presentee  is  fit  for  that  charge.  If 
the  congregation  generally  oppose,  with  what  candor  do  the 
presbytery,  in  Jesus'  name,  determine  that  he  is  fit  ?  The  last 
statute  relative  hereto  declared  the  presentation. void,  unless  ac- 
cepted. Nor  is  there  in  being  any,  but  the  law  of  sin  and  death 
within  them,  the  law  of  itch  after  worldly  gain,  that  obliges  can- 
didates to  accept.  How  unmanly,  how  disingenuous,  to  blame 
the  civil  law  with  the  present  course  of  intrusions ! — Since  the 
resurrection  of  Christ,  we  think  we  may  almost  defy  any  to  pro- 
duce an  instance  of  bloody  squabbling,  or  like  outrageous  con- 
tention, in  the  choice  of  a  pastor,  where  none  but  the  visible 
members  of  Christ's  mystical  body,  adult,  and  blameless  in  their 
lives,  were  admitted  to  act  in  the  choice.  But  if  at  any  called 
popular  elections,  the  power  was  sinfully  betrayed  into  the  hands 
of  such  baptized  persons,  as  in  ignorance  and  loose  practice  equal- 
led, if  not  transcended,  heathen  men  and  publicans  ;  into  the  hand 
of  those  who,  to  please  a  superior,  to  obtain  a  paltry  bribe,  or  a 
flagon  of  wine,  were  readily  determined  in  their  vote  for  a  minis- 
ter;  lot  the  prostitutes  of  Jesus'  ordinance  answer  for  the  unhappy 
consequences  of  their  conduct.  If  they  so  enormously  broke 
through  the  hedge  of  the  divine  law,  no  wonder  a  serpent  bit 
them.  But  who  has  forgot  what  angry  contentions,  what  neces- 
sity of  a  military  guard  at  ordinations,  the  lodging  of  the  power 
of  elections  in  patrons  or  heritors,  as  such,  has  of  late  occasioned  ? 

To  deprive  the  Christian  people  of  their  privilege  in  choosing 
their  pastor,  and  give  it  to  others  upon  w^orldly  accounts,  is  the 
grossest  absurdity.  It  overturns  the  nature  of  Christ's  spiritual 
kingdom,  founding  a  claim  to  her  privileges  on  worldly  charac- 
ter and  property.  It  gives  those  blessed  lips  the  lie,  which  said, 
"  My  kingdom  is  not  of  this  world.'^  It  counteracts  the  nature  of 
the  church,  as  a  voluntary  society  ;  thrusting  men  into  a  momen- 
tous relation  to  her,  without,  nay  contrary  to,  her  consent.  It 
settles  the  ministerial  office  upon  a  very  rotten  foundation :  for 
how  hard  is  it  to  believe  the  man  is  a  minister  of  a  Christian  con- 


APPENDIX.  266 

gregation,  who  never  consented  to  his  being  such  !  to  believe  he 
has  a  pastoral  mission  from  Christ,  for  whom  providence  would 
never  open  a  regular  door  of  entrance  to  the  office  ;  but  he  was 
obliged  to  be  thrust  in  by  the  window,  as  a  thief  and  a  robber  f  If 
he  comes  unsent,  how  can  I  expect  edification  by  his  ministry, 
when  God  has  declared,  such  shall  not  profit  his  people  at  all?  It 
implies  the  most  unnatural  cruelty.  If  the  law  of  nature  allow 
me  the  choice  of  my  physician,  my  servant,  my  guide,  my  master, 
how  absurd  to  deny  me  the  choice  of  a  physician,  a  servant,  a 
guide,  to  my  soul  ;  and  to  give  it  to  another,  merely  because  he 
has  some  more  money,  has  a  certain  piece  of  ground,  which  I  have 
not !  How  do  these  qualify  him,  or  entitle  him  to  provide,  what 
the  eternal  salvation  of  my  soul  is  so  nearly  connected  with,  bet- 
ter than  myself,  if  taught  of  God  ? 

By  patronage  how  oft  the  honor  of  Christ  and  the  souls  of  men 
are  betrayed  into  the  hands  of  their  declared  enemies !  If  the 
patron  is  unholy,  profane,  liow  readily  the  candidate  he  prefers  is 
too  like  himself!  If  a  candidate  be  faithful,  be  holy,  how  readily, 
like  Ahab  in  the  case  of  M icaiah,  he  hates,  he  sends  not  for  him  ! 
The  complaisant  chaplain,  who  almost  never  disturbed  the  family 
with  the  worship  of  God  ;  who  along  with  the  children  or  others 
took  off  his  cheerful  glass ;  sung  his  wanton  song ;  attended  the 
licentious  ball,  or  play-house ;  connived  at,  or  swore  a  profane 
oath  ;  took  a  hand  at  cards  ;  or  ridiculed  the  mysteries,  the  ex- 
periences, the  circumspect  professor  of  the  Christian  faith,  is  almost 
certain  to  have  the  presentation  :  perhaps  he  covenanted  for  it  as 
part  of  his  wages.  For  what  simony,  sacrilege,  and  deceitful 
perjury,  with  respect  to  ordination  vows,  patronage  opens  a  door, 
he  that  runs  may  read.     Shocked  with  the  view,  let  us  forbear  ! 

N.  B.  The  London  ministers  in  the  preceding  treatise  have  a 
large  note  respecting  the  election  of  ministers,  which  does  not 
fully  invest  this  right  in  the  people.  The  editor,  therefore,  omit- 
ted that  note  altogether,  and  has  inserted  this  number,  extracted 
from  Brown's  Letters,  in  the  place  of  it,  as  better  adapted  to  the 
nature  of  the  gospel  church,  and  to  that  liberty  wherewith  Christ 
has  made  his  people  free. 


256  APPENDIX. 

NO.   v.* 
Of  the  Ordination  and  Duty  of  Ministers. 

That  the  ordination  of  pastors  is  an  ordinance  of  Christ,  the 
sacred  volumes  clearly  prove.  Through  election  by  suffrages 
(or  votes)  Paul  and  Barnabas  ordained  elders  (presbyters)  in 
every  church,  Acts  xiv.  23.  By  Paul's  inspired  orders  Titus  was 
left  at  Crete  to  ordain  elders  (presbyters)  in  every  city,  Tit.  i.  5. 
By  the  laying  on  of  the  hands  of  the  presbytery  was  Timothy 
himself  ordained  :  he  was  apostolically  authorized  and  directed  to 
ordain  others  ;  and  informed  that  these  directions  are  to  be  ob- 
served, till  the  day  of  Jesus  Christ,  1  Tim.  iv.  14,  15. 

That  not  election,  but  ordination,  confers  the  sacred  office  is 
no  less  evident.  Election  marks  out  the  person  to  be  ordained  ; 
ordination  fixes  the  relation  of  a  candidate  to  a  particular  congre- 
gation, upon  receiving  a  regular  call  ;  wliile  at  the  same  time  it 
constitutes  him  a  minister  of  the  whole  catholic  Church.  Ordi- 
nation made  men  presbyters  and  deacons,  which  were  not  so  be- 
fore. If  a  person  be  destitute  of  tiie  distinguishing  ministerial 
gift,  or  any  other  essential  qualification,  ten  thousand  elections  or 
ordinations  cannot  render  him  a  minister  of  Christ.  But  solemn- 
ly tried  and  found  qualified,  he  is  to  be  set  apart  to  the  ministry, 
by  prayer,  fasting,  and  laying  on  of  tlie  hands  of  the  presbytery. 

Nowhere  in  the  heavenly  volume  do  we  find  either  precept  or 
example  that  Christian  people  have  a  whit  more  right  to  ordain 
their  pastor,  than  mid  wives  have  to  baptize  the  children  they  as- 
sist to  bring  forth.  Ordination  appears  to  have  been  performed 
by  apostles,  by  evangelists,  and  by  a  presbytery,  Acts  vi.  G,  and 
xiv.  23  ;  Tit.  i.  5  ;  1  Tim.  v.  22,  and  iv.  14  :  but  never  by  pri- 
vate Christians.  Could  these  ordain  their  pastors  or  other  eccle- 
siastic  officers,  to  what  purpose  did  Paul  leave  Titus  at  Crete  to 
ordain  elders  in  every  city?  or  why  did  he  write  never  a  word 
about  ordination  to  the  people,  in  any  of  his  epistles,  but  to  their 
rulers  ? 

Thus  regularly  ordained,  the  Christian  pastor  must  enter  upon 
his  important  work.  Endowed  with  spiritual  wisdom  and  under- 
standing ;  possessed  of  inward  experience  of  the  power  of  divine 
truth  ;  inflamed  with  zeal  for  the  glory  of  God,  love  to  his  work, 
and  compassion  to  the  perishing  souls  of  men,  he  is  to  endeavor 
to  acquaint  himself  with  the  spiritual  state  of  his  flock  ;  and  to 

*  From  Brown's  Letters. 


APPENDIX.  257 

feed  them,  not  with  heathenish  and  Arminian  harangues,  but  with 
the  gospel  of  Christ,  the  sincere  milk  of  the  word,  diligently 
preaching  and  rightly  dividing  it,  according  to  their  diversified 
state  and  condition,  1  Pet.  v.  3  ;  2  Cor.  v.  11  ;  1  Cor.  ix.  16. 
Assiduously  growing  in  the  knowledge  and  love  of  divine  things, 
he  is  to  instruct  and  confirm  his  hearers  therein.  Etery  divine 
truth  he  is  to  publish  and  apply,  as  opportunity  calls  for :  chiefly 
such  as  are  most  important,  or,  though  once  openly  confessed,  are 
in  his  time  attacked  and  denied,  1  Tim.  vi.  20,  iii.  15.  Pain- 
fully is  he  to  catechize  his  people,  and  in  Jesus'  name  to  visit 
and  teach  them  from  house  to  house.  To  awaken  their  con- 
science, to  promote  the  conversion  of  sinners,  to  direct  and  com- 
fort the  cast  down,  perplexed,  tempted,  and  deserted ;  to  ponder 
the  Scripture,  and  his  own  and  others'  experience,  to  qualify  him 
for  this  work,  must  be  his  earnest  care.  Faithfully  is  he  to  ad- 
minister the  sacraments  to  such  (only)  as  are  duly  prepared  ; 
and  in  the  simple  manner  prescribed  by  Christ.  Tenderly  is  he 
to  take  care  of  the  poor ;  to  sympathize  with  the  afflicted  ;  im- 
partially to  visit  the  sick  ;  to  deal  plainly  with  their  consciences, 
and  to  exhort  and  pray  over  them  in  the  name  of  the  Lord.  With 
impartiality,  zeal,  meekness,  and  prudence,  he  is  to  rule  and 
govern  the  church,  to  admonish  the  unruly,  to  rebuke  offend- 
ers, to  excommunicate  the  incorrigible,  and  to  absolve  the  peni- 
tent. Habitually  is  he  to  give  himself  to  effectual  fervent  prayer, 
for  his  flock,  and  for  the  Church  of  God,  travailing  as  in  birth 
till  Jesus  be  formed  in  the  souls  of  men.  Be  a  man's  parts,  dili- 
gence, and  apparent  piety  what  they  will,  negligence  in  this  will 
blast  his  ministrations,  and  too  clearly  mark,  that  he  is  therein 
chiefly  influenced  by  some  carnal  motive  of  honor  or  gain.  Fi- 
nally, he  is  constantly  to  walk  before  his  flock  a  distinguished 
pattern  of  sobriety,  righteousness,  holiness,  humility,  heavenliness, 
temperance,  charity,  brotherly  kindness,  and  every  good  word 
and  work.  Without  this  his  ministrations  appear  but  a  solemn 
farce  of  deceit,  2  Tim.  ii.  4 ;   1  Tim.  iv.  15 ;  2  Tim.  iv.  2. 

Can  ministers'  reading  of  sermons  consist  with  the  dignity  of 
their  office  ?     Did  Jesus  or  his  apostles  ever  show  them  an  exam- 
,  pie  of  this?    No.     At  Nazareth,  when  he  read   his  text  in  the 
'  book  of  Esaias,  he  closed  his  hook,  and  discoursed  to  the  people. 
:  On  the  mount  he  opened  his  mouth,  and  taught :  we  hear  not  that 
\  he  took  out  his  papers  and  read.     Peter,  in  his  sermon  at  Pente- 
i.  cost,  lifted  up  his  voice,  and  said  :  his  papers  and  reading  we  hear 
I  nothing  of.     After  reading  of  the  law  and  the  prophets,  the  rulers 
of  the  synagogue  of  Antioch  in  Pisidia,  desired  Paul  and  Barna- 
bas, not  to  read,  but  to  say  on.     Our  adored  Saviour  knew  well 
enough  how  to  direct  his  ambassadors ;  yet  he  ordered  them  to 
22* 


25g  APPENDIX. 


Ro  and  preach,  not  read,  the  gospel  to  every  creature,  Luke  iv. 
20,  21  ;  Matt.  v.  2  ;  Acts  ii.  14,  and  xiii.  15.  How  hard  to  be- 
Tieve,  that  he  who  gives  gifts  to  men,  for  the  edifying  of  his  body, 
would  send  the  sermonist,  whose  memory  and  judgment  are  so 
insufficient,  that  from  neither  he  can  produce  an  half  hour  s  dis- 
course without  reading  it!  How  dull  and  insipid  the  manner! 
How  absurdly  it  hinders  the  Spirit's  assistance,  as  to  matter  dur. 
m<r  the  discourse  !  How  shameful !  Shall  the  bookless  lawyer 
warmly  and  sensibly  plead  almost  insignificant  trifles,  and  shall 
the  ambassador  of  Christ,  deprived  of  his  papers,  be  incapable  to 
plead  so  short  a  space  in  favor  of  his  Master,  and  of  the  souls 
of  men  ? 


NO.  VI.* 

Of  Ruling  Elders. 

The  rule  and  government  of  the  Church,  or  the  execution  of 
the  authority  of  Christ  therein,  is  in  the  hand  of  the  elders.  All 
elders  in  office  have  rule,  and  none  have  rule  in  the  church  but 
elders:  as  such,  rule  doth  belong  unto  them.  The  apostles  by 
virtue  of  their  special  office  were  intrusted  with  all  church  power  ; 
but  therefore  thev  were  elders  also,  1  Pet.  v.  1 ;  3  John  i. :  see 
Acts  xxi.  17;  iTim.  i.  17.  They  are  some  of  them  on  other 
accounts  called  bishops,  pastors,  teachers,  ministers,  guides;  but 
what  belongs  to  any  of  them  in  point  of  rule,  or  what  interest  they 
have  therein,  it  belongs  unto  them  as  elders,  and  not  otherwise. 
Acts  XX.  17,  18.  The  Scriptures  affirm,  1st,  That  there  is  a 
work  and  duty  of  rule  in  the  Church,  distinct  from  the  work  and 
duty  of  pastoral  feeding,  bv  the  preaching  of  the  word  and  ad- 
ministration of  the  sacraments,  Acts  xx.  28  ;  Rom.  xii.  8;  1  Cor. 
xii.  28  ;  1  Tim.  v.  17  ;  2  Tim.  iv.  5  ;  Heb.  xiii.  7, 17  ;  Rev.  u.  3. 

•  This  number  is  a  summarv  of  Dr.  Owen's  argruments  i"  favor  of  the 
divine  right  of  the  ruHng  elder,  With  an  abstract  of  the  duties  wh.ch  he  ought 
to  perform.  Although  the  Doctor  was  a  professed  Independent,  yet  he  waa 
cntirelv  different,  both  in  doctrine  and  church  government,  from  any  m 
Scotlaiid  that  bear  that  name,  as  all  who  are  acquainted  with  his  works 
will  easily  observe.  The  writer  of  his  life  asserts  that  he  heard  h.m  say. 
.'He  could  readily  join  with  presbytery  as  it  was  exercised  m  ^colland. 
And  indeed  it  appears  very  probable  that  the  difference  between  the  consul, 
tative  synod  which  he  allows,  and  the  authoritative  synod  contended  for  by 
true  Presbyterians,  i.«i  not  so  far  different  as  many  apprehend,  bee  a  t^  the 
decisions  of  either  bind  the  conscience  only  as  they  arc  agreeable  to  the  Holy 
Ghost  speaking  in  the  Scriptures. 


APPENDIX.  250 

2(1.  Different  and  distinct  gifts  are  required  unlo  the  discharge 
of  these  distinct  works  and  duties.  This  belongs  unto  the  har- 
mony of  the  dispensation  of  the  gospel.  Oifts  are  bestowed  to 
answer  all  duties  prescribed.  Hence  they  arc  the  first  foundation 
of  all  power,  work,  and  duty  in  the  church.  Unto  every  one  of 
us  is  given  grace  according  to  the  measure  of  the  gift  of  Christ, 
that  is,  ability  for  duty,  according  to  the  measure  wherein  Christ 
is  pleased  to  grant  it ;  Eph.  iv.  7 :  see  also  1  Cor.  xii.  4,  7, 
8-10  ;  Roin.  xii.  6-8  ;  1  Pet.  iv.  10  :  wherefore  different  gifts 
are  the  first  foundation  of  different  offices  and  duties. 

3d.  That  different  gifts  are  required  unto  the  different  works 
of  pastoral  teaching  on  the  one  hand,  and  practical  rule  on  the 
other,  is  evident,  1st,  From  the  light  of  reason,  and  the  nature 
of  the  works  themselves  being  so  different.  And,  2d,  From  ex- 
perience  ;  some  men  are  fitted  by  gifts  for  the  dispensation  of  the 
word  and  doctrine  in  a  way  of  pastoral  feeding,  who  have  no  use- 
ful ability  in  the  work  of  rule  ;  and  some  are  fitted  for  rule,  who 
have  no  gifts  for  the  discharge  of  the  pastoral  work  in  preaching. 
Yea,  it  is  very  seldom  that  both  these  sort  of  gifts  do  concur  in 
any  eminent  degree  in  the  same  persons,  or  without  some  notable 
defect. 

4th.  The  work  of  rule,  as  distinct  from  teaching,  is  in  general 
to  watch  over  the  walk  or  conversation  of  the  members  of  the 
church  with  authority,  exhorting,  comforting,  admonishing,  re- 
proving, encouraging,  and  directing  of  them,  as  occasion  shall 
require.  The  gifts  necessary  hereunto  are  diligence,  wisdom, 
courage,  and  gravity  ;  as  we  shall  see  afterwards.  The  pastoral 
work  is  principally  to  reveal  the  whole  counsel  of  God,  to  divide 
the  word  ariglit,  or  to  labor  in  the  word  and  doctrine,  both  as 
unto  the  general  dispensation  and  particular  application  of  it,  in 
all  seasons  and  on  all  occasions.  Hereunto  spiritual  wisdom, 
knowledge,  sound  judgment,  experience,  and  utterance  are  re- 
quired ;  all  to  be  improved  by  continual  study  of  the  word  and 
prayer.  But  this  difference  of  gifts  unto  these  distinct  works  doth 
not  of  itself  constitute  distinct  offices,  because  the  same  persons 
may  be  suitably  furnished  with  those  of  both  sorts. 

5th.  Yet  distinct  works  and  duties,  though  some  were  furnished 
with  gifts  for  both,  were  a  ground  in  the  wisdom  of  the  Holy 
Ghost,  for  distinct  offices  in  the  church,  where  one  sort  of  them 
I  were  as  much  as  those  of  one  office  could  ordinarily  attend  unto, 
I  Acts  vi.  2-4.  Ministration  unto  the  poor  of  the  church,  for  the 
supply  of  their  temporal  necessities,  is  an  ordinance  of  Christ, 
instituted  that  the  apostles  might  give  a  more  diligent  attendance 
unto  the  word  and  prayer. 

6th.  The  work  of  the  ministry  in  prayer,  and  preaching  of  the 


2G0  APPENDIX. 

word,  or  labor  in  the  word  and  doctrine,  whereunto  the  adminis- 
tration of  the  seals  of  the  covenant  is  annexed,  with  all  the  duties 
that  belonjj  unto  the  special  application  of  these  things  before  in- 
sisted on  unto  the  flock,  are  ordinarily  sufficient  to  take  up  the 
whole  man,  and  the  utmost  of  their  endowments  who  are  called 
unto  the  pastoral  office  in  the  church.  The  very  nature  of  the 
work  in  itself  is  such,  as  that  the  apostle  giving  a  short  descrip- 
tion of  it  adds,  as  an  intimation  of  its  greatness  and  excellency, 
"  Who  is  sufficient  for  these  things  ?"'  2  Cor.  ii.  16.  And  the 
manner  of  its  performance  adds  unto  its  weight.  For  not  to  men- 
tion that  intenseness  of  mind  in  the  exercise  of  faith,  love,  zeal, 
and  compassion,  which  is  required  of  them  in  the  discharge  of 
their  whole  office ;  the  diligent  consideration  of  the  state  of  the 
flock,  so  as  to  provide  spiritual  food  for  them  ;  with  a  constant  at- 
tendance unto  the  issues  and  effects  of  the  word  in  the  coasciences 
and  lives  of  men  ;  is  enough  for  the  most  part  to  take  up  their 
whole  time  and  strength.  It  is  gross  ignorance  or  negligence  that 
causeth  any  to  be  otherwise  minded.  As  the  work  of  the  ministry 
is  generally  discharged,  consisting  only  in  a  weekly  provision  of 
sermons,  and  the  performance  of  some  stated  offices  by  reading, 
men  have  time  and  liberty  enough  to  attend  unto  other  occasions. 
But  in  such  persons  we  are  not  at  present  concerned.  Our  rule 
is  plain,  1  Tim.  iv.  12-17. 

7th.  It  doth  not  hence  follow,  that  those  who  are  called  unto 
the  ministry  of  the  word,  as  pastors  and  teachers,  who  are  elders 
also,  are  divested  of  their  right  to  rule  in  the  church,  or  discharg- 
ed from  the  exercise  of  it,  because  others,  not  called  unto  their 
office,  are  appointed  to  be  assistant  unto  them,  that  is,  help*  in  the 
government.  For  the  right  and  duty  of  rule  is  inseparable  from 
the  office  of  elders,  which  all  bishops  and  pastors  are.  The  right 
is  still  in  them,  and  the  exercise  of  it,  consistent  with  their  more 
excellent  work,  is  required  of  them.  The  apostles  in  the  con- 
stitution  of  elders  in  every  church  derogated  nothing  from  their 
own  authority,  nor  discharged  themselves  of  their  care.  So  when 
they  appointed  deacons  to  take  care  of  supplies  for  the  poor,  they 
did  not  forego  their  own  right,  nor  the  exercise  of  their  duty  as 
their  other  work  would  permit  them.  Gal.  ii.  9,  10.  And  in 
particular  the  apostle  Paul  manifested  his  concernment  herein, 
in  the  care  he  took  about  collection  for  the  poor  in  all  churches. 

8lh.  As  we  observed  at  the  entrance  of  this  chapter,  the  whole 
work  of  the  church,  as  unto  authoritative  leaching  and  rule,  is 
committed  unto  the  elders.  For  authoritative  teaching  and  ruling, 
is  teaching  and  ruling  by  virtue  of  office  :  and  this  office  where- 
unto they  do  belong  is  that  of  elders,  as  is  undeniably  attested. 
Acts  XX.    17,  (Sec.     All  that  belongs  unto  the  care,  inspection. 


APPENDIX.  261 

oversight,  rule,  and  instruction  of  the  church,  is  committed  unto 
the  elders  of  it  expressly.  For  elders  is  a  name  derived  from 
the  Jews,  denoting  them  that  have  aulhorUy  in  the  church. 

9th.  To  the  complete  constitution  of  any  church,  or  to  the  per- 
fection of  its  organical  state,  it  is  required  that  there  be  many  el- 
ders in  it;  at  least  more  than  one.  I  do  not  determine  what  their 
number  ought  to  be  ;  but  it  is  to  be  proportioned  to  the  work  and 
end  designed.  Where  the  churches  are  small,  the  number  of  el- 
ders must  be  so  also.  So  many  are  necessary  in  each  office  as 
are  able  to  discharge  the  work  which  is  allotted  unto  them.  But 
that  church,  be  it  small  or  great,  is  defective,  which  hath  not 
more  elders  than  one  ;  so  many  as  are  sufficient  for  their  work. 
The  pattern  of  the  first  churches  constituted  by  the  apostles, 
which  it  is  our  duty  to  imitate  and  follow  as  our  rule,  plainly  de- 
clares, that  many  elders  were  appointed  by  them  in  every  church, 
Acts  xi.  30,  xiv.  23,  xv.  2,  4,  6,  22,  xvi.  4,  xx.  17  ;  1  Tim.  v. 
17;  Phil.  i.  1;  Tit.  i.  5 ;   1  Pet.  v.  1. 

10th.  We  shall  now  make  application  of  these  things  unto  our 
present  purpose.  I  say  then,  1st,  Whereas  there  is  a  work  of 
rule  in  the  Church,  distinct  from  that  of  pastoral  feeding:  2d, 
Whereas  this  work  is  to  be  attended  unto  with  diligence,  which 
includes  the  whole  duty  of  him  that  attends  unto  it :  3d,  That 
the  ministry  of  the  word  and  prayer,  with  all  those  duties  that 
accompany  it,  is  a  full  employment  for  any  man,  and  so  conse- 
quently his  principal  and  proper  work,  which  it  is  unlawful  for 
him  to  be  remiss  in,  by  attending  on  another  with  diligence : 
4th,  That,  in  the  wisdom  of  the  Holy  Ghost,  distinct  works  did 
require  distinct  offices  for  their  discharge :  and,  5th,  Whereas 
there  ought  to  be  many  elders  in  every  church,  that  both  the 
works  of  teaching  and  ruling  may  be  constantly  attended  unto ; 
all  which  we  have  proved  already  :  our  inquiry  herein  is,  whether 
the  same  Holy  Spirit  hath  not  distinguished  this  office  of  elders 
into  those  two  sorts,  namely,  those  who  are  called  unto  teaching 
and  rule  also,  and  those  who  are  called  unto  rule  only,  which  we 
affirm. 

The  testimonies  whereby  the  truth  of  this  assertion  is  confirm- 
ed are  generally  known  and  pleaded.  I  shall  insist  on  some  of 
them  only,  beginning  with  that  which  is  of  uncontrollable  evi- 
dence,  if  it  had  any  thing  to  conflict  with  but  prejudices  and  in- 
terest, and  this  is  1  Tim.  v.  17,  the  meaning  of  which  is,  the  el- 
ders or  presbyters  in  office,  elders  of  the  church  that  rule  well  or 
discharge  their  presidency  for  rule  in  due  manner,  are  worthy, 
Drought  to  be  reputed  worthy,  of  double  honor;  especially  those 
of  them  who  labor,  or  are  engaged  in  the  great  labor  and  travail 
of  the  word  and  doctrine. 


262  APPENDIX. 

According  to  this  sense  the  words  of  the  text  have  a  plain  and 
obvious  signification,  which  at  first  view  presents  itself  unto  the 
common  sense  and  understanding  of  all  men.  On  the  first  pro- 
posal of  this  text,  that  the  elders  that  rule  well  are  worthy  of 
double  honor,  especially  those  who  labor  in  the  word  and  doc- 
trine,  a  rational  man,  who  is  unprejudiced,  and  never  heard  of 
the  controversy  about  ruling  elders,  can  hardly  avoid  an  appre- 
hension that  tiiere  are  two  sorts  of  elders,  some  that  labor  in  the 
word  and  doctrine,  and  some  who  do  not.  This  is  the  substance 
of  the  truth  in  the  text.  There  are  elders  in  the  Church  ;  there 
are  or  ought  to  be  so  in  every  church.  With  these  elders  the 
whole  rule  of  the  Church  is  intrusted  ;  all  these,  and  only  these, 
do  rule  in  it.  Of  these  elders  there  are  two  sorts  ;  for  a  descrip- 
tion is  given  of  one  sort  distinct  from  the  other,  and  comparative 
with  it.  The  first  sort  doth  rule,  and  also  labor  in  the  word  and 
doctrine.  That  these  works  are  distinct  and  diflferent  was  before 
declared  :  yet  by  the  institution  of  Christ  the  right  of  rule  is  in- 
separable from  the  office  of  pastors  or  teachers.  For  all  that  are 
rightly  called  thereunto  are  elders  also,  which  gives  them  an  in- 
terest in  rule.  But  there  are  elders  which  are  not  pastors  or 
teachers.  For  there  are  some  who  rule  well,  but  labor  not  in 
the  word  and  doctrine ;  that  is,  who  are  not  pastors  or  teachers. 

Elders  which  rule  well,  but  labor  not  in  the  word  and  doctrine, 
are  ruling  elders  only  ;  for  he  who  says,  The  elders  who  rule  well 
are  worthy  of  double  honor,  especially  they  who  labor  in  the  word 
and  doctrine,  saith  that  there  are,  or  may  be  elders  who  rule  well, 
who  do  not  labor  in  the  word  and  doctrine ;  that  is,  who  are  not 
obliged  to  do  so. 

The  argument  from  these  words  may  be  otherwise  framed,  but 
this  contains  the  plain  sense  of  this  testimony. 

Our  next  testimony  is  from  the  same  apostle,  Rom.  xii.  6,  7, 
He  that  ruleth  icith  diligence.  Our  argument  from  hence  is  this : 
there  is  in  the  Church  one  that  ruleth  with  authority  by  virtue  of 
his  office.  For  the  discharge  of  this  office  there  is  a  differing 
peculiar  gift  bestowed  on  some,  ver.  7,  and  there  is  the  special 
manner  prescribed  for  the  discharge  of  this  special  office,  by  vir- 
tue  of  that  special  gift ;  it  is  to  be  done  with  peculiar  diligence. 
And  this  ruler  js  distinguished  from  him  that  exhorteth,  and  him 
that  teacheth,  with  whose  special  work,  as  such,  he  hath  nothing 
to  do  ;  even  as  they  are  distinguished  from  those  who  give  and 
show  mercy ;  that  is,  there  is  an  elder  by  office  in  the  Church, 
whose  work  and  duty  it  is  to  rule,  not  to  exhort  or  teach  minis- 
terially, which  is  our  ruling  elder.  He  that  ruleth  is  a  distinct 
officer,  and  is  expressly  distinguished  from  all  others.  Rule  is 
the  principal  part  of  him  that  ruleth  ;  for  he  is  to  attend  unto  it 


APPENDIX.  263 

with  diligence;  that  is,  such  as  is  peculiar  unto  rule,  in  contra- 
distinction unto  what  is  principally  required  in  other  administra- 
tions. 

There  is  the  same  evidence  given  unto  the  truth  argued  for  in 
another  testimony  of  the  same  apostle,  1  Cor.  xii.  28  :  that  there  is 
here  an  enumeration  of  offices  and  officers  in  the  Church,  both 
extraordinary  for  that  season,  and  ordinary  for  continuance,  is 
beyond  exception.  Unto  them  is  added  the  present  exercise  of 
some  extraordinary  gifts,  as  miracles,  healing,  tongues.  That  by 
helps  the  deacons  of  the  Church  are  intended  most  do  agree,  be- 
cause  their  original  institution  was  as  helpers  in  the  affiairs  of 
the  Church.  Governments  are  governors  or  rulers ;  that  is,  such 
as  are  distinct  from  teachers ;  such  hath  God  placed  in  the 
Church,  and  such  there  ought  to  be.  It  is  said  that  gifls^  not  offi. 
ces,  are  intended  ;  the  gift  of  government,  or  the  gift  for  govern- 
ment. If  God  hath  given  gifts  for  government  to  abide  in  the 
Church,  distinct  from  those  given  unto  teachers,  and  unto  other 
persons  than  the  teachers,  then  there  is  a  distinct  office  of  rule  or 
government  in  the  Church,  which  is  all  we  plead  for. 

Of  the  Duties  of  Ruling  Elders. 

1st.  To  watch  diligently  over  the  ways,  walk,  and  conversation 
of  all  the  members  of  the  church,  to  see  that  it  be  blameless, 
without  offence,  useful,  exemplary,  and  in  all  things  answering 
the  holiness  of  the  commands  of  Christ,  the  honor  of  the  gospel, 
and  the  profession  thereof  which  they  make  in  the  world.  And 
upon  the  observation  which  they  make  in  the  watch  wherein  they 
are  placed,  to  instruct,  admonish,  charge,  exhort,  encourage,  or 
comfort  as  they  see  cause.  And  this  they  are  to  attend  unto, 
with  courage  and  diligence. 

2d.  To  endeavor  to  prevent  every  thing  that  is  contrary  unto 
that  love  which  the  Lord  Christ  requireth  in  a  peculiar  and  emi- 
nent manner  to  be  found  among  his  disciples.  This  he  calls  his 
own  new  command,  with  respect  unto  his  authority  requiring  it, 
his  example  first  illustrating  it  in  the  world,  and  the  peculiar 
fruits  and  effects  of  it  which  he  revealed  and  taught.  Wherefore, 
the  due  observance  of  this  law  of  love  in  itself  and  all  its  fruits, 
with  the  prevention,  removal,  or  condemnation  of  all  that  is  con. 
trary  unto  it,  is  that  in  which  the  rule  of  the  church  doth  in  a 
great  measure  consist.  And  considering  the  weakness,  the  pas- 
sions, the  temptations  of  men,  the  mutual  provocations  and  differ- 
ences that  are  apt  to  fall  out  even  among  the  best,  the  influence 
that  earthly  objects  are  apt  to  have  upon  their  minds,  the  fro- 
wardness  sometimes  of  men's  natural  tempers ;  the  attendance 


264  APPEXDLX. 

unto  this  one  duty,  or  part  of  rule,  requires  the  utmost  diligence 
of  them  that  are  called  unto  it. 

3d.  To  warn  all  the  members  of  the  church  of  their  special 
church  duties,  that  they  be  not  found  negligent  or  wanting  in 
them.  These  are  special  duties  required  respectively  of  all 
church  members,  according  unto  the  distinct  talents  which  they 
have  received,  whether  in  things  spiritual  or  temporal.  Some 
are  rich  and  some  are  poor  ;  some  old  and  some  young  ;  some  in 
peace  and  some  in  trouble ;  some  have  received  more  spiritual 
gifts  than  others,  and  have  more  opportunity  for  their  exercise  : 
therefore  it  belongs  unto  the  rule  of  the  church,  that  all  be  ad- 
monished, instructed,  and  exhorted  to  attend  unto  their  respective 
duties,  by  those  in  rule,  according  to  the  obsenation  which  they 
make  of  people*s  diligence  or  negligence  in  them. 

4lh.  To  watch  against  the  beginning  of  any  church  disorders, 
such  as  those  that  infested  the  church  of  Corinth,  or  any  of  the 
like  sort;  and  to  see  that  the  members  of  the  church  attend  regu- 
larly upon  the  ordinances  of  the  gospel,  as  by  slothfulness  in  this, 
decays  in  faith,  love,  and  order  have  insensibly  prevailed  in  many, 
to  the  dishonor  of  Christ,  and  the  danger  of  their  own  souls. 

5th.  It  belongs  unto  them  also  to  visit  the  sick,  and  especially 
such  as  their  inward  or  outward  conditions  do  expose  them 
unto  more  than  ordinary  trials  in  their  sickness ;  that  is,  the  poor, 
the  afflicted,  the  tempted  in  any  kind.  This  in  general  is  a 
moral  duty,  a  work  of  mercy  ;  but  it  is  moreover  a  peculiar 
church  duty  by  virtue  of  divine  institution,  ordaining,  that  the 
disciples  of  Christ  may  have  all  that  spiritual  and  temporal  re- 
lief, which  is  necessary  for  them,  and  useful  to  them,  in  tlieir 
troubles  and  distresses. 

6th.  To  assist  the  pastor  in  watching  over  and  directing  the  flock, 
and  to  advise  with  the  deacons  concerning  the  relief  of  the  poor. 
According  to  the  advantage  which  they  have  by  their  peculiar 
inspection  of  the  conversation  of  all  the  members  of  the  church, 
they  ought  to  acquaint  the  teaching  elders  with  the  state  of  the 
flock,  as  to  tlieir  knowledge,  conditions,  and  temptations,  which 
may  be  of  singular  use  unto  them,  for  their  direction  in  the  ex- 
ercise of  their  ministry.  The  liberal  contributions  at  Antioch  for 
tiie  brethren  wliich  dwelt  in  Judea,  were  sent  by  the  hands  of 
Barnabas  and  Saul  unto  the  elders  in  Judea,  Acts  xi.  27,  30. 

7th.  To  unite  with  teaching  elders  in  admitting  members  into 
the  fellowship  of  the  church,  upon  a  visible  evidence  of  their 
being  qualified  as  the  Scriptures  direct.  Unto  them  G^  hath 
given  the  keys  of  the  kingdom  of  heaven,  to  open  the  door 
of  admission  unto  those  whom  God  hath  received.  Matt.  xvi.  19. 

6th.  To  meet  and  consult  with  the  teaching  elders  about  such 


APPENDIX.  265 

things  of  importance  as  are  to  be  proposed  to  the  members  of  the 
church  for  their  consent.  Flence  nothing  rash  or  indigested, 
nothing  unsuited  to  the  duty  of  the  church,  will  at  any  time 
be  proposed  therein,  so  as  to  give  occasion  for  contests,  jang- 
lings,  or  disputes,  contrary  to  order  or  decency,  but  all  things 
may  be  preserved  in  a  due  regard  unto  the  gravity  and  authority 
of  the  rulers. 

9th.  To  sit  in  judgment  upon  offenders,  to  take  the  proof,  to 
weigh  the  evidence  and  determine  accordingly,  justifying  the  in- 
nocent, and  ordaining  censure  to  be  inflicted  on  the  convicted 
brother,  according  to  the  nature  of  the  offence,  Matt,  xviii.  15, 
17,  18. 

10th.  Whereas  there  is  generally  but  one  teaching  elder  in  a 
church,  upon  his  death  or  removal,  it  is  the  work  and  duty  of  the 
ruling  elders  to  preserve  the  church  in  peace  and  unity,  to  take 
care  of  the  continuation  of  its  public  ordinances,  to  prevent  irregu- 
larities  in  any  persons  or  parties  among  them,  and  to  give  all 
necessary  aid  and  advice  in  the  choice  and  call  of  some  other 
meet  person  to  be  their  pastor,  in  the  room  of  the  deceased  or 
removed. 

23 


CONCLUSION. 

A  Summary  of  the  preceding  Treatise  on  Church  Government, 
BY  QUESTION  AND  ANSWER. 

Quest.  What  is  meant  by  church  government  ? 

Ans.  That  particular  form  and  order,  which  Christ  has  fixed 
in  his  Church,  for  the  proper  management  thereof. 

Quest.  How  does  it  appear  that  there  is  a  particular  form  of 
government  appointed  in  the  New  Testament  Church  ? 

Ans.  As  there  is  as  great,  if  not  greater,  need  of  a  government, 
in  the  New  Testament  Church,  than  there  was  in  the  Old,  all  the 
ordinances  of  which  were  most  minutely  described.  Satan  Is  now 
more  experienced  in  deceiving,  and  his  agents  are  still  alive,  and 
very  actively  employed,  in  attempting  to  waste  and  destroy  this 
sacred  vineyard,  if  without  its  proper  hedge.  Her  members  are 
still  a  mixture  of  tares  and  wheat ;  of  sheep  and  goats  :  so  that 
there  is  still  a  necessity  of  discerning  between  the  precious  and 
the  vile  ;  of  trying  and  censuring  false  teachers ;  and  of  guard- 
ing  divine  ordinances  from  contempt  and  pollution.  As  Jesus 
gives  the  New  Testament  Church  the  peculiar  title  of  the  kingdom 
of  heaven,  he  could  not,  in  a  consistency  with  his  wisdom,  leave 
it  without  any  particular  laws  or  form  of  government,  except  the 
changeable  inclinations  of  men.  As  he  was  faithful  in  his  New 
Testament  house,  he  must  fix  a  particular  form  of  goverament 
for  her,  such  as  tends  to  her  peace,  order,  and  spiritual  edification. 
And,  amidst  the  prophet's  vision  of  the  New  Testament  Church, 
he  is  directed  to  teach  his  people  the  form  of  the  house,  the  laies 
of  the  house,  6cc.,  Ezek.  xliii.  11. 

Quest.  When  may  a  particular  form  of  church  government  be 
said  to  be  of  divine  right  ? 

Ans.  W^hen  all  the  parts  thereof  are  agreeable  to  Scripture 
precepts  ;  to  approved  Scripture  examples  ;  or  are  deducible  by 
fair  Scripture  consequences. 

Quest.  How  does  it  appear,  that  Scripture  consequences  are  to 
be  admitted  to  prove  any  particular  truth  or  doctrine  ? 

Ans.  Because  God  has  formed  man  a  rational  intelligent  crea- 
ture, capable  of  searching  out  the  plain  meaning  and  import,  and 
also  the  necessary  consequences  of  his  express  declarations.     We 


CONCLUSION.  267 

find  Christ  reasoning  by  a  deduction  of  consequences,  when  he  show- 
ed that  the  doctrine  of  the  resurrection  was  revealed  to  Moses  at  the 
burning  bush  ;  that  the  sixth  commandment  forbids  angry  words; 
and  the  seventh  lascivious  looks,  Luke  xx.  37,  38  ;  Matt.  v.  21, 
28.  And  a  great  part  of  the  inspired  epistles  to  the  Romans,  Ga- 
latians,  and  Hebrews  consists  in  such  a  deduction  of  consequences. 
And  as  all  Scripture  is  said  to  be  profitable  "  for  doctrine,  for  re- 
proof, for  correction,  and  for  instruction  in  righteousness,"  2  Tim. 
iii.  16,  without  a  rational  deduction  of  consequences,  every  por- 
tion of  Scripture  cannot  answer  each  of  these  valuable  ends. 

Quest.  What  particular  form  of  church  government  may  lay 
the  only  proper  claim  to  a  divine  right,  according  to  the  Holy 
Scriptures  ? 

Ans.  The  true  presbyterian  form  ,  without  that  lordly  domin- 
ion and  tyrannical  power,  which  has  too  often  been  exercised  by 
courts,  bearing  this  name.  This  government  claimeth  no  power 
over  men's  bodies  or  estates.  It  does  not  inflict  civil  pains  or 
corporal  punishments.  But  it  is  a  government  purely  spiritual, 
dealing  with  the  consciences  of  men,  and  exercising  the  keys  of  the 
kingdom  of  heaven,  doing  all  things  according  to  the  word  of  God. 

Quest.  What  are  the  parts  of  presbyterial  church  government  ? 

Ans.  It  consists  of  a  people,  liaving  the  qualifications  which 
the  Scriptures  require ;  of  certain  rulers,  who  are  to  perform  the 
duties  of  their  respective  offices  ;  and  of  certain  courts,  in  which 
these  rulers  sit  and  act  in  matters  of  judgment. 

Quest.  Wiiat  are  the  qualifications  of  persons  who  constitute 
the  private  members  of  the  visible  church  ? 

Ans.  They  ought  to  be  true  believers  in  Christ,  to  have  a  com- 
petent knowledge  of  the  doctrines  of  the  gospel,  to  make  a  sound 
profession  of  their  faith,  and  to  maintain  a  holy  conversation. 

Quest.   What  rulers  are  there  in  the  presbyterian  church  ? 

Ans.  Preaching  elders,  ruling  elders,  and  deacons. 

Quest.  Where  is  the  divine  warrant  for  the  preaching  elder  ? 

Ans.  In  the  Holy  Scriptures  we  find  that  God  hath  set  some  in 
the  Church,  teachers  :  that  our  ascended  Redeemer  hath  given 
her  PASTORS  and  teachers  :  that  the  Holy  Ghost  had  made  some 
BISHOPS,  OVERSEERS,  to  feed  her  ;  and  qualifies  some  for  propheci/, 
tninistry,  teaching,  exhortation,  1  Cor.  xii.  28;  Eph.  iv.  11  ;  Acts 
XX.  28^;  Rom.  xii.  6-8. 

Quest.  What  are  the  duties  of  preaching  elders? 

Ans.  To  preach  the  word  ;  to  dispense  the  ordinances  of  bap- 
tism and  the  Lord's  Supper  ;  to  administer  church  discipline  ;  and 
to  rule  and  govern  the  church,  2  Tim.  iv.  2;  Matt,  xxviii.  19; 
1  Cor.  xi.  23-29  ;  1  Tim.  v.  20  ;  Tit.  ii.  15,  and  iii.  10  ;  Heb. 
xiii.  17  ;   1  Pet.  v.  2,  3. 


268  CONCLUSION. 

Quest.  Is  llie  ofTiue  of  the  gospel  minister  instituted  by  God  to 
continue  to  tho  end  of  time  ? 

Ans.  Yes  ;  the  ends  of  it  arc  of  a  permanent  nature,  tiie  con- 
verting and  confirming  of  the  elect,  and  the  silencing  of  gain- 
sayers,  Acts  xxvi.  18  ;  Tit.  i.  9,  11. 

Quest.  Wiiere  is  the  divine  warrant  for  the  oflice  of  the  ruling 
elder  ? 

Ans.  From  the  three  following  passages  of  sacred  Scripture: 
1.  From  Rom.  xii.  5  to  8  :  '•  We  being  many  are  one  body  in 
Christ,  and  members  one  of  another.  Having  then  gifts,  dilfer- 
ing  according  to  the  grace  that  is  given  to  us,  whether  prophecy, 
let  us  prophesy  according  to  the  j)roportion  of  faitli  ;  or  ministry, 
let  us  wait  on  our  ministering  ;  or  he  that  tcacheth,  on  teaching  ; 
or  he  that  oxhorteth,  on  exhortation  ;  he  that  giveth,  let  him  do  it 
with  simplicity  ;  he  that  rulcth,  witjj  diligence,"  &c.  Here  we 
have  a  list  of  the  ordinary  officers  of  Ciirist,  one  body,  the  church. 
Here  is  the  teacher  :  he  that  teachcth.  Here  is  the  pastor :  he  that 
exhorleth.  Here  is  the  deacon  :  he  that  giveth.  And  here  is 
another  officer  distinct  from  all  them,  he  that  ruleth-  His  de- 
scription attests,  that  ruling  is,  if  not  his  only,  yet  his  principal 
work.  He  that  rulelh  is  liere  marked  by  a  distinct  character,  as 
having  a  different  gift,  and  a  distinct  work  from  his  fellovv-oflicers. 
Tiiis  office  th(!refbre  must  he  distinct.  2.  From  1  Cor.  xii.  28, 
where  tiie  tipirit  of  God  informs  us,  tiiat  God  hath  set  some  in 
the  Churci),  govkiinmknts.  These  must  be  understood  of  gover- 
nors, as  miracles  are  afterwards  exj)lained  of  workers  of  miracles. 
These  governments  and  governors  are  said  to  be  at/  in  the  church, 
not  in  the  state  ;  by  (iod,  not  by  men  :  they  are  declared  to  be 
distinct  officers  by  themselves.  Their  title,  governmenf,  implies, 
that  ruling  is  their  principal  work.  3.  From  1  Tim.  v.  17,  where 
the  divine  warrant  for  ruling  eldi^rs  shines  with  more  peculiar 
briglilnoss  than  anywiiere  in  tho  hook  of  God  :  "  Let  the  elders 
that  rule  well  be  counted  worthy  of  double  honor  ;  especially 
they  who  labor  in  tiie  word  and  doctrine."  Tiie  ruling  elders  here 
mentioned  necessarily  pertain  to  the  churcii.  Two  sorts  of  ruling 
ciders  are  here  plainly  distinguished  :  some  that  only  rule  well  ; 
others  that  also  laljor  in  word  and  doctrine.  There  is  not  one 
place  in  the  New  Testament,  nor  perhaps  in  any  Greek  author, 
where  the  word  here  translated  especially  does  not  distinguish 
between  difleront  persons  or  things,  Gal.  vi.  10;  Phil.  iv.  22; 
1  Tim,  iv.  10  ;  2  Tim.  iv.  13  ;  and  it  would  be  absurd  to  suppose, 
that  it  does  not  distinguisli  here  also.  Therefore  this  single  text 
shows  the  divine  right  of  both  the  teaching  and  ruling  elder. 

Quest.  What  are  the  duties  of  ruling  elders? 

Ans.  To  exercise  ecclesiastical  rule  in  church  courts  with  tho 


CONCLUSION.  269 

same  authority  as  the  preaching  elder;  to  watch  over  the  flock  ; 
impartially  to  receive  or  exclude  members  ;  to  warn  and  censure 
the  unruly^  and  to  visit  and  pray  with  the  sick. 

Quest.  Where  is  the  divine  warrant  for  deacons  ? 

Ans.  From  Acts  vi.,  where  we  are  informed  of  the  original 
and  design  of  their  office  ;  and  from  1  Tim.  iii.  8-12,  where  the 
inspired  apostle  describes  their  necessary  qualifications. 

Quest.   Wjiat  are  the  duties  of  deacons? 

Ans.  To  look  into  the  state  and  to  serve  the  tables  of  the  poor, 
by  distributing  the  funds  of  the  church,  according  to  the  respect- 
ive necessities  of  the  saints,  1  Tim.  iii.  12. 

Quest.  What  are  the  courts  in  which  presbyterian  rulers  meet  ? 

Ans.  Congregational  sessions,  presbyteries,  and  synods. 

Quest.  Where  is  the  divine  warrant  for  congregational  ses- 
sions ? 

Ans.  From  Matt,  xviii.  15-18,  where,  in  the  Christian  form  of 
church  discipline  prescribed  by  the  Church's  Head,  the  concluding 
expression,  "  Let  him  be  unto  thee  as  a  heathen  man  and  publi- 
can," plainly  alludes  to  the  Jewish  form  of  procedure  in  scandals. 
They  had  rulers,  and  consequently  courts  in  every  synagogue, 
or  worshipping  congregation,  Mark  v.  35-39.  By  virtue  of  let- 
ters from  the  high-priest  to  these,  Saul  had  free  access  to  punish 
the  Christians  in  every  synagogue,  Acts  ix.  1,2.  To  these  con- 
gregational  courts  it  pertained  to  cast  out  of  the  synagogue,  and 
to  order  transgressors  to  be  held  for  heathen  men  and  publicans, 
John  ix.  22.  Now  Jesus,  in  alluding  to  these,  intimates  that 
similar  courts  should  be  in  every  Christian  congregation.  In  this 
form  of  discipline  our  divine  Saviour  shows  his  utmost  aversion 
against  private  offences  being  unnecessarily  published  abroad  : 
and  therefore  the  church,  to  which  the  ofience  is  to  be  told,  after 
private  admonition  is  fruitless,  must  be  understood  in  the  most 
private  sense  of  the  word.  The  following  context  evidences  that 
it  is  a  church,  which  may  consist  only  o{  two  or  three  met  together 
in  Christ's  name  ;  yet,  notwithstanding,  a  church  having  power  to 
bind  and  loose  from  censure  ;  that  is,  a  church  having  the  keys 
of  the  kingdom  of  heaven.  It  cannot  then  be  the  whole  congre- 
gation  or  body  of  the  people,  as  they  are  in  general  far  too  nu^ 
merous  to  conceal  offences,  and  to  them  Christ  has  given  no 
formal  judicial  power.  Matt,  xviii.  18-21. 

Quest.  Where  is  the  divine  warrant  for  a  presbytery  ? 
Ans.  Timothy  is  expressly  said  to  be  ordained  by  the  laying 
on  of  the  hands  of  the  presbytery,  1  Tim.  iv.  14.  And  the  num- 
ber of  different  Christian  congregations  governed  by  one  presby- 
tery,  as  at  Jerusalem,  Antioch,  Ephesus,  and  Corinth,  proves  the 
divine  right  of  this  court.     It  is  shown  in  the  xiii.  chapter  of  the 


270 


CONCLUfilON. 


precedinj;  treatise,  that  in  each  of  these  places  there  were  more 
Christians  than  could  meet  in  one  worshipping  congrej^ation,  for 
the  enjoying  of  public  ordinances  :  and  yet  all  these  difFerent  con- 
gregations, at  Jerusalem,  are  expressly  said  to  have  been  one 
church,  Acts  viii.  1  ;  so  those  at  Antioch,  Acts  xiii.  1  :  so  those 
at  Kphcsus,  Acts  xx.  17  :  and  those  also  at  Corinth,  1  Cor.  i.  2. 
Now  the  question  is,  How  were  the  different  congregations  in  each 
of  these  places  one  chuiich  ?  Not  merely  in  union  to  Christ  and 
mutual  affection  one  to  another  ;  for  in  this  respect  all  the  saints 
are  one,  whether  in  heaven  or  in  earth.  And  therefore  they  are 
one  church  in  virtue  of  conjunct  government  under  one  presby- 
tery. And  in  difficult  cases,  or  where  a  single  congregation  is 
HO  divided  into  parlies  tliat  it  cannot  act  impartially  ;  where  the 
difference  is  between  the  pastor  and  the  people,  a  superior  court 
is  necessary  to  obtain  material  justice. 

Quest.  Where  is  the  divine  warrant  for  an  ecclesiastical 
synod  ? 

Ans.  In  Acts  xv.  and  xvi,,  where  we  have  a  cause  referred  ; 
the  proper  members  of  a  synod  convened  ;  the  ordinary  and  equal 
])ower  exercised  by  all  those  members  ;  the  ordinary  method  of 
procedure  in  such  courts  ;  and  the  judicial  decrees  given  by  the 
synod  ;  together  with  the  effect  which  their  judgment,  in  this  mat- 
ter, had  upon  the  churches. 

Quest.  Wfiat  was  the  cause  referred  to  this  synod  ? 

Ans.  False  doctrine  propagated  by  some  Judaizing  teachers, 
v^ho  had  gone  down  from  Jerusalem  to  Antioch,  and  maintained 
that  circumcision  and  the  observance  of  other  branches  of  the 
ceremonial  law  continued  necessary  for  salvation,  whereby  they 
subverted  some,  and  troubled  other  members  of  the  churches 
there.  After  much  unsuccessful  disputing,  Paul,  Barnabas,  and 
others  were  delegated  to  go  up  to  Jerusalem  to  the  apostles  and 
elders  alxjut  this  matter. 

Quest.  Who  were  the  proper  members  of  the  synod  convened 
here  ? 

Ans.  The  apostles  and  elders  at  Jerusalem  ;  Paul,  Barnabas, 
and  others,  from  Antioch  ;  and  other  commissioners  from  the 
troubled  churches  to  whom  the  decrees  were  sent. 

Quest.  Are  not  the  brethren,  the  church,  the  whole  church, 
mentioned  here  as  well  as  the  apostles  and  elders  ? 

Ans.  But  none  of  these  expressions  can  mean,  that  all  the 
members  of  the  church  of  Jerusalem  either  were  present  or  judged 
in  that  synod  ;  for  woirien,  real  members  of  the  cliurch,  of  the 
whole  churcf),  are  expressly  forbid  to  speak  in  the  church,  1  Cor. 
xiv.  34.  Church  s^jmetimes  signifies  only  a  small  part  of  the 
c;  urch,  either  as  delegates  or  commissioners,  and  in  this  sense  it 


CONCLUSION.  271 

is  used  in  verse  3,  where  the  commissioners  from  Antioch  are 
said  to  be  brought  on  their  way  by  the  church;  and  in  chap,  xviii. 
22,  it  is  said  that  Paul  saluted  the  church  at  Jerusalem.  Now, 
it  is  not  credible  that  all  the  Christian  professors  at  Antioch  would 
attend  their  commissioners  a  part  of  the  way  to  Jerusalem  ;  or 
that  Paul  saluted  the  many  ten  thousand  Christians  at  Jerusalem, 
Acts  xxi.  20.  And  the  tchole  church  does  not  necessarily  mean 
the  whole  individual  members  of  the  church,  more  than  the  u'hole 
world  mentioned,  1  John  ii.  2,  means  every  individual  in  the 
world.  If  any,  to  support  a  favorite  opinion,  will  still  insist  that 
the  whole  members  of  the  church  actually  met  and  judged  of 
this  affair  equally  with  the  apostles  and  elders,  they  may  inform 
us  where  they  obtained  a  proper  place  for  so  many  judges  to 
reason  and  determine  with  distinctness  or  order.  That  the  breth- 
ren who  joined  in  judgment  with  the  apostles  and  elders  were  not 
private  persons,  but  rather  delegates  from  the  troubled  churches 
around,  appears  from  Judas  and  Silas,  two  of  them  being  preach- 
ers,  V.  22. 

Quest.  How  does  it  appear  that  the  power  of  all  the  members 
was  ordinary  and  equal  ? 

Ans.  As  every  member,  inspired  or  not,  acted  equally  in  the 
whole  business  laid  before  them.  Paul  and  Barnabas  were  dele- 
gated by  the  church  of  Antioch  :  and  the  elders,  who  convened, 
had  the  same  power  as  the  apostles.  To  the  elders,  teaching  or 
ruling,  as  well  as  to  the  apostles,  was  the  matter  referred :  both 
met  to  consider  of  it:  both  were  equally  concerned  in  the  deci- 
sion, saying.  It  seemed  good  to  the  Holy  Ghost  and  to  us.  Elders, 
as  well  as  apostles,  imposed  the  necessary  things  upon  the 
churches,  and  authoritatively  determined  the  decrees.  In  the 
name  of  the  elders,  as  well  as  of  the  apostles,  the  letters  of  the 
meeting,  containing  their  decision,  were  written  to  the  churches. 
And  the  only  reason  why  the  inspired  members  put  themselves  on 
an  equality  with  others  was  to  exhibit  a  pattern  to  after  ages. 

Quest.  How  does  it  appear,  that  this  synod  followed  the  ordinary 
method  of  procedure  in  such  courts? 

Ajis.  As  they  examined  i^ie  cause  by  much  reasoning  and  dis- 
pute. In  consequence  of  mature  deliberation  they  determined 
the  question,  and  sent  letters,  containing  their  decrees,  by  proper 
messengers,  to  the  churches  concerned.  In  their  disputation 
they  reasoned  from  the  oracles  of  God  :  on  these  they  founded 
their  decision  ;  and  hence  therein  they  say.  It  seemed  good  to  the 
Holy  Ghost,  and  to  us.  And  if  this  had  not  been  to  have  given  a 
pattern  to  succeeding  ages,  all  this  was  unnecessary  :  how  absurd 
for  inspired  men  to  reason  and  dispute  on  the  sul3Ject,  when  the 
sentence  of  one  inspired  was  sufficient  for  decision  ! 


272  CONCLUSION. 

Quest.  How  does  it  appear  that  there  were  judicial  decrees  given 
by  this  synod  ? 

Ans.  In  opposition  to  the  false  doctrine  taught,  they,  by  a  judi- 
cial  decision,  plainly  declared,  that  obedience  to  the  ceremonies 
of  the  law  of  Moses  was  no  longer  necessary :  and  by  a  decree 
for  promoting  decency  and  good  order,  they  enacted,  that  to  avoid 
offence,  the  believing  Gentiles  should  abstain  from  fornication, 
from  things  strangled,  and  from  blood,  verse  24-29. 

Quest.  What  effect  had  the  decision  of  this  synod  upon  the 
churches  ? 

Ans.  They  cheerfully  submitted  to  these  decrees,  and  were  by 
them  conformed  in  the  faith,  comforted  in  heart,  and  increased  in 
number  daily.  Acts  xv.  31,  and  xvi.  4,  5. 

Quest.  But  might  not  this  be  a  meeting  merely  for  consultation, 
and  their  decision  a  mere  advice  ? 

Ans.  No  :  for  every  word  here  used  imports  authority.  The 
word  translated  laij  upon,  commonly  signifies  an  authoritative 
imposition,  Matt,  xxiii.  4.  The  decision  is  expressly  called  a 
necessary  burden,  and  decrees  ordained,  which  imply  power  and 
authority,  Acts  xv.  16,  xvii.  7. 

Quest.  How  does  it  appear  that  inferior  courts  are  subordinate 
to  those  that  are  superior ;  sessions  to  presbyteries,  and  presby- 
teries to  synods  ? 

An^.  The  true  light  of  nature  (which  is  proved,  chap,  iii.,  to 
be  one  of  those  ways,  whereby  a  thing  is  of  divine  right)  teach- 
eth  us,  that,  if  we  be  injured  by  an  inferior  court,  we  may  appeal 
to  a  higher  court  for  redress,  if  there  be  one.  As  in  the  Jewish 
church  there  was  evidently  a  subordination  of  judicatories,  so  that 
those  injured  in  the  synagogue  might  appeal  to  the  Sanhedrin, 
Deut.  xvii.  8,  12;  2  Chron.  xix.  8,  11;  Exod.  xviii.  22,  26; 
Ps.  cxxii.  5  :  therefore  as  our  dangers,  difficulties,  and  necessities 
are  as  great  as  theirs,  by  reason  of  false  teachers  and  corrupt 
doctrines,  which  Were  foretold  should  appear  in  the  last  times, 
1  Tim.  iv.  1  ;  2  Pet.  ii.  1  ;  we  cannot,  without  dishonor  to  Christ, 
suppose  that  he  would  deprive  us  of  a  proper  remedy  for  redress- 
ing our  grievances,  which  was  afforded  unto  them  : — the  gradual 
advance  in  managing  offences  prescribed  by  Christ  iiimself.  Matt, 
xviii.  19,  as  his  cure  for  the  whole  church  cannot  be  less  than  for 
a  single  member.  If  then  an  inferior  judicatory  offend  or  injure 
us,  we  ought  to  carry  the  matter  to  another  that  has  more  influ- 
ence and  authority.  If  the  offending  judicatory  neglect  to  hear 
this,  we  ought  to  tell  the  offence  to  the  church  in  the  highest 
sense,  that  redress  may  be  obtained — the  apostle  Paul  declaring, 
that  the  spirits  of  the  prophets  are  subject  to  the  prophets.  But  the 
right  of  reference  or  appeal  from  an  inferior  to  a  superior  court 


CONCLUSION.  273 

is  most  clearly  evinced  from  the  case  of  the  presbyter\'  of  An- 
tioch,  respecting  circumcision,  being  referred  for  decision  to  the 
synod  of  Jerusalem,  and  their  readily  submitting  to  its  determina- 
tidn,  Acts  XV. 

Quest.  How  does  it  appear  that  no  power  of  authority  is  lodged 
in  the  body  of  the  people,  the  private  members  of  the  church  ? 

Ans.  Although  every  church  member  has  a  right  to  all  the  spirit- 
ual privileges  purchased  with  the  Saviour's  blood,  and  given  to 
the  church,  as  need  requires;  although  he  has  a  right  to  try  the 
spirits,  and  to  prove  all  things  by  the  word  of  God  ;  a  power  to 
choose  the  church  officers  who  are  imn)ediately  to  rule  over  him  ; 
yet  the  Holy  Scriptures  allow  the  exercise  of  no  official  power  to 
the  private  members  of  the  church.  Not  the  Christian  people, 
but  their  pastors  have  power  to  preach  the  gospel,  Rom.  x.  15  ; 
and  to  administer  the  sacraments,  those  mysteries  of  God,  which 
are  connected  with  preaching,  1  Cor.  iv.  1  ;  Matt,  xxviii.  19. 
Not  the  people,  but  their  rulers,  are  divinely  warranted.  Timo- 
thy was  ordained,  not  by  the  people,  but  by  the  presbytery : 
elders,  not  by  the  people,  but  by  Paul  and  Barnabas :  and  dea- 
cons, not  by  the  people,  but  by  the  apostles,  1  Tim.  iv.  14  ;  Acts 
xiv.  23,  and  vi.  3,  6.  Not  the  people,  but  their  rulers  are  to  cen- 
sure the  scandalous,  and  to  absolve  the  penitent.  Matt,  xviii.  18  ; 
1  Cor.  v.  The  Scripture  nowhere  ascribes  to  the  people  any 
such  characters  as  imply  authority  lodged  in  them  ;  but  the  con- 
trary. Instead  of  being  styled  pastors,  they  are  called  the  Jlockj 
watched  over  and  fed  ;  instead  of  overseers,  the  family  overseen  ; 
instead  of  rulers,  guides,  governors,  they  are  called  the  hody  gov- 
erned,  the  persons  subject  in  the  Lord,  and  they  are  solemnly 
charged  to  know,  honor,  obey,  and  submit  to  those  that  are  over 
them. 

Quest.  What  is  the  proper  method  of  dealing  with  persons  that 
fall  into  scandal  ? 

Ans.  If  the  offence  be  known  only  to  one  or  to  a  few,  the  of- 
fender is  to  be  told  his  fault  secretly,  with  Christian  meekness, 
plainness,  and  love.  If  he  profess  his  sorrow  and  resolution  to 
amend,  the  whole  matter  ought  to  be  carefully  concealed  ;  and 
those  offended  ought  to  be  well  pleased  that  their  offending  brother 
is  gained.  If,  after  one  or  more  secret  reproofs,  he  continue  im- 
penitent, defending  his  fault,  one  or  two  more  Christian  brethren, 
grave,  judicious,  and  meek,  are  to  be  taken  along,  and  the  offender 
to  be  dealt  with  by  them,  and  in  their  presence.  If  now  he  ap- 
pear to  repent,  the  several  persons  concerned  in  his  reproof  are, 
with  care  and  in  love,  to  conceal  his  offence,  lest,  by  divulging  it, 
they  be  reproached  as  wicked  calumniators.  If  the  offender  con- 
temn one  or  more  such  private  admonitions  or  reproofs,  or  if  his 


274  CONCLUSION. 

scandal  be  of  such  a  nature  that  it  will  necessarily  become  public, 
the  affair  is  to  bo  told  to  the  church  court,  to  which  he  is  most 
immediately  subject.  And,  to  brinf^  him  to  a  due  sense  of  his 
fault,  ho  is  to  be  there  dealt  with  in  a  prudent,  airectionate,  plain, 
and  convincing  manner.  If  this  prove  a  means  of  bringing  him  to 
a  sense  of  his  olfence,  the  censures  of  the  church  are  to  be  ex- 
ecuted upon  liim  according  to  the  laws  of  Christ's  house,  and  the 
nature  of  his  crime,  and  he  is  to  be  restored  to  the  privileges  of  the 
church.  liut  if,  after  due  pains  taken  by  the  judicatories,  he 
remain  obstinate,  he  is  then  to  be  cast  out  of  the  church,  and 
held  as  a  hcatiien  man  and  publican,  Matt,  xviii.  15  to  18. 


THE    END. 


CONTENTS 


Paok. 
Preface .      7 

PART   I. 

Chap.  I. — That  there  is  a  Government  in  the  Church  of  divine  right 

now  under  the  New  Testament       .     * 19 

Chap.  II. — Of  the  nature  of  a  divine  ri^ht  in  general 22 

Chap.  III. — Of  a  divine  right  in  particular,  which  is  five  ways  ;  first, 

by  the  true  light  of  Nature 24 

Chap.  IV. — Of  a  divine  right,  second,  by  obligatory  Scripture  exam- 
ples       27 

Chap.  V. — Of  a  divine  right,  third,  by  God's  approbation     .     .     .     .     .  37 

Chap.  VI. — Of  a  divine  right,  fourth,  by  divine  acts 39 

Chap.  VII. — Of  a  divine  right,  fifth,  by  divine  precepts 40 

PART  II. 

Chap.  I. — A  description  of  church  government       .     .     , 45 

Chap.  II. — The  subject  described,  and  the  terms  church  government 

briefly  defined 46 

Chap.  III. — The  general  nature  of  church  government,  viz.,  power  or 

authority 48 

Chap.  IV. — The  special  difference  of  church  government    from  other 

governments,  as  to  the  special  rule  of  it,  viz.,  the  Holy  Scriptures     53 
Chap.  V. — The  proper  fountain  from  which  church  government  is  de- 
rived,  so  as  to  constitute  it  of  divine  authority,  viz.,  Jesus  Christ 

our  Mediator 55 

Chap.  VI. — The  peculiar  nature  of  this  power  and  authority     ....     57 
Chap.  VII. — The  several  acts  about  which  this  power  and  authority  is 

exercised,  viz.,  doctrine  and  discipline 61 

Chap.  VIII. — The  end  and  design  of  this  government  of  the  church     .     67 
Chap.   IX. — The  pecuhar  subject  intrusted  by  Christ  with  this  power, 

and  the  execution  thereof  according  to  the  Scriptures   ....     70 
Sect.  I. — The  power  granted  to  the  civil  magistrate  about  the  Church     92 
Sect.  II. — The  power  utterly  refused  him  in  church  affairs    ....     94 
Chap.  X. — That  the  community  of  the  faithful,  or  body  of  the  people, 
are  not  the  immediate  subject  of  the  power  of  church  govern- 
ment   91 

Chap.  XI. — That  Christ's  own  officers  are  the  immediate  subject  of  it ; 

pastors  and  ruling  elders Ill 

The  divine  right  of  the  ruling  elder  at  large 114 

The  divine  right  of  the  deacon 149 

Chap.  XII. — The  divine  right  of  congregational  elderships,  or  kirk  ses- 

sions,  for  tlie  government  of  the  Church       ...  ,     ...  172 


276 


COISTRNTS. 


Paoi. 
Chap.  XIII. — The  divine  right  of  presbyteries,  consisting  of  rulers  from 

different  neighboring  congregations 177 

Chap.  XIV.— The  divine  right  of  synods 197 

Chap.  XV. — The  subordination  of  particular  congregations  to  greater 
assemblies,  for  their  judicial  determination  of  ecclesiastical  causes, 
proved  to  be  of  divine  right 210 

APPENDIX. 

No.  I. — Of  the  qualifications  and  duties  of  church  members     ....  219 

No.  II. — Who  have  a  right  to  preach  the  Gospel 237 

No.  III. — On  the  same  subject 240 

No.  IV. — On  the  people's  right  to  choose  their  owm  pastors     ....  249 

No.  V. — On  the  ordination  and  duty  of  ministers 256 

No.  VI.— Of  ruling  elders,  from  Dr.  Owen 258 

Conclusion 266 


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